fm7019 3.fb10 virAT, the Creative brahmA .z39
jivadas
work in progress .v18
latest update: 01.x
fm7019 3.fb10 virAT, the Creative brahmA .z39
oॐm
#virAj #virAT - ruling far and wide, sovereign, excellent, splendid a. a ruler, chief, king or queen (applied to agni, sarasvatI, the Sun); –f.- excellence, pre~eminence, high rank, dignity, majesty -m.- or –f.- the first progeny of brahmâ ( brahmâ having divided his own substance into male and female, produced from the female the male power virAj, who then produced the first manu svAyambhuva Svayam-bhuva the Self-Existent, who then created the ten Prajapati Ancestors or it is said that the male half of Brahma the Immense was manu the Man, and the other half zatarUpa Shata-rupa the Hundredfold, and does not allude to the intervention of virAj other purANa-s describe the union of zata-rUpA with virAj or uSa in the first instance, and with manu in the second (in Vedânta) N. of the Supreme Intellect located in a supposed aggregate of gross bodies (= vaizvAnara, q. v.), -m.- a warrior (= kSatriya) the body.
RÂMA asked: O sage, kindly tell me the form, the nature, the location of the jIva and its relation to the supreme self.
VASISTHA replied: O Râma, it is the infinite consciousness that is known as the jIva when it becomes aware of itself as the object on account of the notion it entertains of itself. It is also known as cit or pure consciousness.
Whatever it thinks of from moment to moment, that it experiences then and there. Such experiencing is the very nature of the jIva, even as motion is the nature of wind.
Canto.7.19
rAma said-
01|o/
मुने जीवस्य यद्_रूपम् आकृति ग्रहणम् तथा ।
mune jIvasya yat_rUpam AkRti grahaNam tathA |
यथा च परमात्मत्वम् स्थानम् यच्_च_अस्य तद्_वद ॥७।१९।१॥
yathA ca paramAtmatvam sthAnam yat_ca_asya tat_vada ||7|19|01||
.
mune – O Muni =
jIvasya yad rUpam – what is the form of the the Living jIva? =
AkRti grahaNam – x =
tathA – x =
yathA ca paramAtmatvam sthAnam – x =
yac ca asya tat_ vada – x.
~sv.1 RÂMA asked: O sage, kindly tell me the form, the nature, the location of the jIva and its relation to the supreme self.
~vlm.1 RÁMA said:-Tell me sir, regarding the nature of the living soul, and the manner of its assuming its different forms; and tell me also its original form, and those which it takes at different times and places.
vasiShTha said—
02|o/
स्व.संकल्पेन चेत्य~उक्तम् चिd_इत्य्_अपर-नामकम् ।
sva.saMkalpena cetya~uktam cit_ity apara-nAmakam |
अनन्तम् चेतनाकाशम् जीव-शब्देन कथ्यते ॥७।१९।२॥
anantam cetanAkAzam jIva-zabdena kathyate ||02||
.
sva.saMkalpena cetya~uktam
cid ity apara-nAmakam
anantam cetanAkAzam the boundless
jIva-zabdena kathyate x.
~vlm.2. Vasishtha replied:-The infinite intelligence of God, which fills all space and vacuum; takes of its own will a subtile and minute form, which is intelligible under the name of Intellect; and it is this which is expressed by the term living soul-jIva or zoa.
~sv.2 VASISTHA replied: O Râma, it is the infinite consciousness that is known as the jIva when it becomes aware of itself as the object on account of the notion it entertains of itself. It is also known as cit or pure consciousness.
03|o/
न पराणुर्न्_न स स्थूलम् न शून्यम् न च किम्चन ।
na parANurn_na sa* sthUlam na zUnyam na ca kim.cana |
चिन्मात्रम् स्वानुभूty~आत्म सर्वगम् जीव* उच्यते ॥७।१९।३॥
cinmAtram svAnubhUti~Atma sarvagam jIva:_ ucyate ||03||
.
na parANurn_na sa* sthUlam na zUnyam na ca kim.cana |
cinmAtram svAnubhUti~Atma sarvagam jIva: ucyate xx
न पराणुः
Not the Superatom
न स स्थूलम् it is not gross/material
न शून्यम् nor empty/void
न च किंचन nor anything at~all
चिन्-मात्रम् a measure of _cit_ Consciousness
स्व~अनुभूति~आत्म the self~experient=Self
सर्वगम् all-going
जीव उच्यते is called the Living _jIva_.
~sv.3 This jIva is neither a subatomic particle, nor is it gross and physical, nor void nor anything else. The omnipresent pure consciousness is known as jIva when it experiences its own being.
~vlm.3. Its original form is niether that of a minute atom, nor a bulky mass; not an empty vacuity, nor anything having its solidity. It is the pure intellect with consciousness of itself, it is omnipresent and is called the living soul. (It is neither the empty space, nor anything contained therein).
neither the Superatom nor anything that's material,
nor empty void,
the measure of _cit_.Consciousness
that is the self~experient=Self that's everywhere
is called the Living _jIva_.
04|o/
अणीयसाम् अणीय~अंसम् स्थविष्ठम् च स्थवीयसाम् ।
aNIyasAm aNIya~aMsam sthaviSTham ca sthavIyasAm |
न किंचिन्_मात्रकम् चैव सर्वम् जीवम् विदुर् बुधाः ॥७।१९।४॥
na kiMcit_ mAtrakam caiva sarvam jIvam vidu:_ budhA: ||04||
.
aNIyasAm aNIya~aMsam x
sthaviSTham ca sthavIyasAm x
na kiMcin mAtrakam caiva x
sarvam jIvam vidur budhA: x.
~sv.4-5 It is more minute than an atom and larger than the largest. It is all and it is pure consciousness. That is known as the jIva by the wise.
~vlm.4. It is the minutest of the minute, and the hugest of the huge; it is nothing at all, and yet the all, which the learned designate as the living soul. (The preceding one is a negative proposition, and this an affirmative one).
05|o/
यस्य यस्य पदार्थय यो भावस्_तेन तत्र तम् ।
yasya yasya padArthaya ya:_ bhAva:_tena tatra tam |
स्थितम् विद्धि तदाभासम् तद् आत्म~एकान्त-वेदनात् ॥७।१९।५॥
sthitam viddhi tadAbhAsam tat_ Atma~ekAnta-vedanAt ||05||
.
yasya yasya padArthaya of whatever object/goal/meaning
ya: bhAva:
tena
tatra
tam
sthitam viddhi
tad AbhAsam x
tad Atma~ekAnta-vedanAt x.
~vlm.5. Know it as identic with the nature, property and quality, of any object whatever that exists any where; It is the light and soul of all existence, and selfsame with all, by its engrossing the knowledge of everything in itself. (Because nothing is existent in reality but in its idea, and the soul having all ideas in itself, is identic with all of them).
06|o/
स चेतति यथा यत्र यद्.यद्_आशु तद्_एव हि ।
sa cetati yathA yatra yad.yat_Azu tat_eva hi |
तथा तत्र तदा राम भवत्य्_अनुभव~आत्मकम् ॥७।१९।६॥
tathA tatra tadA rAma bhavati_anubhava~Atmakam ||06||
.
sa cetati yathA yatra yad x
yad Azu tad~eva hi - x +
tathA tatra tadA x
rAma x
bhavati anubhava~Atmakam x.
~sv.6 Whatever object is experienced here is but its own reflection so experienced by it.
~vlm.6. Whatever this soul thinks in any manner, of anything at any place or time, it immediately becomes the same by its notion thereof; (i.e. Being full with the idea of a thing, it is said to be identified with the same). The collective soul becomes all whatever it thinks or wills, as the soul of God; but the individual soul thinks as it becomes at any place or time~as the soul of man or any particular being. Gloss).
07|o/
पवनस्य यथा स्पन्दश्_चेत्यम् जीवस्य वै तथा ।
pavanasya yathA spanda:_cetyam jIvasya vai tathA |
स्व.संविन्.मात्र-निर्णेयम् न_उपदेशाम यक्षवत् ॥७।१९।७॥
sva.saMvin.mAtra-nirNeyam na_upadezAma yakSavat ||07||
.
pavanasya yathA spanda: x
cetyam jIvasya vai tathA - x +
sva.saMvin.mAtra-nirNeyam x
na upadezAma yakSavat x.
~vlm.7. The soul possesses the power of thinking, as the air has its force in the winds; but its thoughts are directed by the knowledge of things, (that it derives by means of the senses); and not by the guidance of anyone, as the appearance of ghosts to boys.
~sv.7-8 Whatever it thinks of from moment to moment, that it experiences then and there. Such experiencing is the very nature of the jIva, even as motion is the nature of wind.
08|o/
यथैव_अस्पन्दनाद्_वातः सन्_न_इव_एत्य सदात्मताम् ।
yathA_eva_aspandanAt_vAta: san_na_iva_etya sadAtmatAm |
तथैव_अचेतनात् जीवो जीवन्_न_इति पराम् गतिम् ॥७।१९।८॥
tathA_eva_acetanAt jIva:_ jIvan_na_iti parAm gatim ||08||
.
yathA_eva_aspandanAt x
vAta: san_na_iva_etya sadAtmatAm x
tathA_eva_acetanAt x
jIva: jIvan_na_iti parAm gatim x.
~vlm.8. As the existent air appears to be inexistent, without the motion of the wind; so the living soul desisting from its function of thinking, is said to be extinct in the Supreme Deity.
~sv.7-8 Whatever it thinks of from moment to moment, that it experiences then and there. Such experiencing is the very nature of the jIva, even as motion is the nature of wind.
09|o/
जीवश्_चिद्.घन-रूपत्वाद्_अहम् इत्य्_एव चेतनात् ।
jIvaz_cit~ghana-rUpatvAt_aham iti_eva cetanAt |
देश-काल-क्रिया-द्रव्य-शक्तीर्_निर्माय तिष्ठति ॥७।१९।९॥
deza-kAla-kriyA-dravya-zaktI:_nirmAya tiSThati ||09||
.
jIva: - the Living.jIva =
cit~ghana-rUpatvAt – as Consciousness thickens into form =
aham ity eva cetanAt x
deza-kAla-kriyA-dravya-zaktIrnirmAya tiSThati x.
~sv.9 When such experiencing ceases, the jIva becomes Brahman.
~vlm.9. The living soul is misled to think of its individuality as the ego, by the density or dullness of its intellect; and supposes itself to be confined within a limited space of place and time, and with limited powers of action and understanding. (Thus the infinite soul mistakes itself for a finite being, by the dulness of its understanding).
10|o/
देश-काल-क्रिया-द्रव्य-चर्चित~अ.चर्चिता स्वयम् ।
deza-kAla-kriyA-dravya-carcita~a.carcitA svayam |
असत्याम् सत्यवत् स्फाराम् तावन्~मात्र-शरीरकाम् ॥७।१९।१०॥
asatyAm satyavat sphArAm tAvat~mAtra-zarIrakAm ||10||
.
deza-kAla-kriyA-dravya-carcita~acarcitA –
place-time~action-dravya-carcita~acarcitA =
svayam x
asatyAm satyavat x
sphArAm tAvan-mAtra-zarIrakAm x.
~vlm.10. Being thus circumscribed by time and space, and endowed with substance and properties of action &c, it assumes to itself an unreal form or body, with the belief of its being or sober reality. (Thus the incorporeal soul, is incorporated in a corporeal frame).
~sv.10-11-12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
11|o/
चेतसा ह्य्_असदाकाराम् प्रालेय-परमाणुताम् ।
cetasA hi_asat~AkArAm prAleya-paramANutAm |
पश्यत्य्_आत्मन्य्_अथ_आत्मत्वे स्वप्ने स्व.मरण~उपमाम् ॥७।१९।११॥
pazyati_Atmani_atha_Atmatve svapne sva.maraNa~upamAm ||11||
.
cetasA hi_asadAkArAm x
prAleya-paramANutAm x
pazyati_Atmani_atha_Atmatve x
svapne sva.maraNa~upamAm x.
~vlm.11. It then thinks itself to be enclosed in an ideal atom; as one sees himself in his dream to be involved in his unreal death.
~sv.10-11-12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
12|o/
स्वप्न-स्वावयव~अन्यत्व-सदृशीम् ताम् विभावयन् ।
svapna-svAvayava~anyatva-sadRzIm tAm vibhAvayan |
विस्मृत्य चेतनाम् सत्ताम् तत्ताम् एव_आशु गच्छति ॥७।१९।१२॥
vismRtya cetanAm sattAm tattAm eva_Azu gacchati ||12||
.
svapna-svAvayava~anyatva-sadRzIm -
thm dream-sva.avayava~anyatva-sadRzI =
tAm vibhAvayan x
vismRtya cetanAm sattAm x
tattAm eva_Azu gacchati x.
~vlm.12. And as one finds in its mind his features and the members of his body, to another form in his dream; so the soul forgets her intellectual entity in her state of ignorance, and becomes of the same nature and form, as she constantly thinks upon. (It forgets its pure spiritual form, and becomes a dull material body of some kind).
~sv.10-11-12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
13|o/
एवम्.रूपो बुध्यमानः प्रोच्छूनत्वम् अथ_आत्मनि ।
evam.rUpo budhyamAna: procchUnatvam atha_Atmani |
पश्यत्य्_आशु स्वम् आत्मानम् चन्द्र-बिम्बम् इव द्रुतम् ॥७।१९।१३॥
pazyati_Azu svam AtmAnam candra-bimbam iva drutam ||13||
.
evam.rUpa: budhyamAna: x
procchUnatvam atha_Atmani x
pazyati Azu svam AtmAnam x
candra-bimbam iva drutam x.
~vlm.13. Thinking itself to be thus transformed to a gross and material form, as that of viráj the macrocosm, (who combines the whole material universe in himself); it views itself as bright and spotted, as the disk of the moon with the black spot upon it.
~sv.13-14 It then perceives all these unrealities within itself as if they were real, even as a person dreams of his own death. Forgetting its true nature, it then identifies itself with its own false notions.
14|o/
आत्मन्य्_अथ_इन्दु-बिम्ब~आत्मन्य्_असौ संवित्ति-पञ्चकम् ।
Atmani_atha_indu-bimba~Atmani_asau saMvitti-paJcakam |
काकतालीय.वद्-भिन्नमुदितम् चेतति स्वयम् ॥७।१९।१४॥
kAkatAlIya.vad-bhinnamuditam cetati svayam ||14||
.
Atmani atha indu-bimba~Atmani x
asau saMvitti-paJcakam x
kAkatAlIya.vad-bhinnam x
uditam cetati svayam x.
~vlm.14. It then finds in its person resembling the lunar disk, the sudden union of the five senses of perception, appearing in him of themselves.
~sv.13-14 It then perceives all these unrealities within itself as if they were real, even as a person dreams of his own death. Forgetting its true nature, it then identifies itself with its own false notions.
jd>#mud -> #mudita ~adj.- delighted, joyful, glad, rejoicing in (instr. or comp.) • #muditA -f.- joy, gladness, complacency; sympathy in joy; n. a kind of sexual embrace. - y1026.020
15|o/
पञ्चानाम् संविदाम् पञ्च भिन्नान्य्_अङ्गान्य्_असाव्_अथ ।
paJcAnAm saMvidAm paJca bhinnAni_aGgAni_asau_atha |
बुध्यते तानि तद्~रूप-रन्ध्राणि_अनुभवति_अपि ॥७।१९।१५॥
budhyate tAni tat~rUpa-randhrANi_anubhavati_api ||15||
.
paJcAnAm saMvidAm x
paJca bhinnAni_aGgAni x
asau_atha - x +
budhyate tAni x
tad.rUpa-randhrANi_anubhavati_api x.
~sv.15 It assumes an accidental relationship with the five senses and experiences their function as if such experience were its own.
~vlm.15. These five senses are then found to have the five organs of sensation for their inlets, by which the soul perceives the sensation of their respective objects.
16|o/
स पञ्च~अवयवः पश्चाद्_राजते पुरुषो विराट् ।
sa paJca~avayava: pazcAt_rAjate puruSo virAT |
अनन्त~आकार-संवित्तिर्_अ-व्यक्त~आत्मा निरामयः ॥७।१९।१६॥
ananta~AkAra-saMvitti:_a-vyakta~AtmA nirAmaya: ||16||
.
sa: paJca~avayava: pazcAt rAjate puruSa: virAT x
ananta~AkAra-saMvitti: x
a-vyakta~AtmA nirAmaya: x.
~sv.16-17-18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
~vlm.16. Then the _puruSa_ or first male power known as viráj, manifests, himself in five other forms said to be the members of his person; and these are the sun, the sides, water, air, and the land, which are the objects of five senses said before. He then becomes of endless forms according to the infinity of objects of his knowledge: (i. e. the thoughts in this mind). He is thus manifested in his objective forms, but is quite unknown to us in his subjective or causal form, which is unchangeable and undecaying.
17|o/
मनोमयो ऽसाव्_उदितः परस्मात् प्रथम~उत्थितः ।
manomayo_asau_udita: parasmAt prathama~utthita: |
आकाश-विशदः शान्तो नित्य~आनन्द-विभामयः ॥७।१९।१७॥
AkAza-vizada: zAnto nitya~Ananda-vibhAmaya: ||17||
.
manomaya: asau udita: x
parasmAt prathama~utthita: x
AkAza-vizada: zAnta: x
nitya~Ananda-vibhAmaya: x.
~sv.16-17-18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
~vlm. 17. He sprang up at first from the supreme being, as its mental energy or the mind; and was manifest in the form of the calm and clear firmament, with the splendour of eternal delight.
18|o/
स चाप्य्_अपञ्चभूत~आत्मा पञ्चभूतात्मक_उपमः ।
sa ca_api_a-paJcabhUta~AtmA paJcabhUtAtmaka_upama: |
विराडात्म~एकपुरुषः परमः परमेश्वरः ॥७।१९।१८॥
virADAtma~eka.puruSa: parama: paramezvara: ||18||
.
sa: ca api a-paJcabhUta~AtmA x
paJcabhUtAtmaka_upama: x
virADAtma~eka.puruSa: x
parama: paramezvara: x.
~sv.16-17-18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
~vlm.18. He was not of the five elemental form, but was the soul of the five element, he is called the Viráj _puruSa_-the macrocosm of the world, and the supreme lord of all. (He was the collective body of all individual ones).
19|o/
स्वयम् एवाशु भवति स्वयम् एव विलीयते ।
svayam eva_Azu bhavati svayam eva vilIyate |
स्वयम् एव प्रसरति स्वयम् संकोचम् एति च ॥७।१९।१९॥
svayam eva prasarati svayam saMkocam eti ca ||19||
.
svayam eva Azu bhavati x
svayam eva vilIyate - x +
svayam eva prasarati x
svayam saMkocam eti ca x.
~vlm.19. He rises spontaneously of himself, and then subsides in himself; he expands his own essence all over the universe, and at last contracts the whole in himself.
~sv.19-20 This person arises of his own accord, grows, decays, expands and contracts, then ceases to be.
20|o/
स्व.संकल्प-कृतेन_असौ कल्प-ओघेन क्षणेन च ।
sva.saMkalpa-kRtena_asau kalpa~oghena kSaNena ca |
यदृच्छया_उदेति पुनः पुनर्_भूत्वा_उपशाम्यति ॥७।१९।२०॥
yadRcchayA_udeti puna: puna:_bhUtvA_upazAmyati ||20||
.
sva.saMkalpa-kRtena_asau x
kalpa-oghena kSaNena ca - x +
yadRcchayA_udeti puna: x
puna:_bhUtvA_upazAmyati x.
~vlm.20. He rose in a moment with his power of volition, and with all his desires in himself; he rises of his own will at first, and after lasting long in himself, dissolves again in himself.
~sv.19-20 This person arises of his own accord, grows, decays, expands and contracts, then ceases to be.
21|o/
मनो~मात्र~एक.रूपात्मा प्रकृतेr_देहः एष सः ।
mana:~mAtra~eka.rUpa~AtmA prakRte:_deha: eSa sa: |
एष पुर्यष्टकम् प्रोक्त: सर्वस्य_एव_अतिवाहिकः ॥७।१९।२१॥
eSa:_ puryaSTakam prokta: sarvasya_eva_ativAhika: ||21||
.
mano.mAtra~eka.rUpa=AtmA
as a Mind.measured-single.form=Self
prakRter deha eSa sa: - x +
eSa puryaSTakam prokta: x
sarvasya eva AtivAhika: x.
~sv.21 He is of the nature of mind (notion or thought) and being subtle is known as the puryastaka (the eightfold city).
~vlm.21. He is the selfsame one with the mind of God, and he is the great body of the material world; and his body is called the puryashataka or container of the eight elementary principles, as also the ativáhika or of the spiritual-form.
22|o/
सूक्ष्मः स्थूलो_ऽम्बर~आत्मा_एष व्यक्तो_ऽव्यक्तो_ऽन्तवर्जितः ।
sUkSma: sthUla:_ambara~AtmA_eSa vyakta:_avyakta:_antavarjita: |
सर्वस्य बहिर्_अन्तश्_च न किंचित्_किंचिद्_एव च ॥७।१९।२२॥
sarvasya bahi:_antaz_ca na kiMcit_kiMcit_eva ca ||22||
.
sUkSma: sthUla: x
ambarAtma eSa:_ x
vyakta: avyakta: x
anta-varjita: without an end/boundary +
sarvasya bahi: anta: ca
inside and outside everything
na kiMcit kiMcit eva ca x.
~sv.22 This subtle being is small and large, manifest and unmanifest, and pervades everything inside and out.
~vlm.22. He is as the subtile and gross air, manifest as the sky, but invisible as the subtile ether; he is both within and as well as without everything, and is yet nothing in himself.
23|o/
अङ्गानि राम तस्य_अष्टौ मनःषष्ठानि पञ्च च ।
aGgAni rAma tasya_aSTau mana:SaSThAni paJca ca |
स~अहम्भावानि_इन्द्रियाणि भाव~अभावमयानि च ||२३||
sa~aham.bhAvAni_indriyANi bhAva~a.bhAvamayAni ca ||23||
.
he has a body whose limbs are the Mind and senses, the Pranas,
and the organs of experience, by means of which we exist.
aGgAni rAma tasyASTau
the limbs of it are eight
mana:SaSThAni Manas Mind and five senses
paJca ca and the five Prana Airs --
sa~ahambhAvAni indriyANi with the organs of personal experience --
bhAva~abhAva-mayAni ca
that experience or reject
~sv.23 His limbs are eight - the five senses and mind for the sixth, the egosense and being-cum-non-being.
~vlm.23. His body consists of eight members, viz-the five senses, the mind, the living principle and egoism, together with the different states of their being and not being, i. e, of their visible and invisible form: (such as outward and inward organs of perception &c).
AB. paJca jJAnêndriyAni cakArAtma-karmendriya-sahita: prANo mana:_ahamkAra iti aSTAv aGgAni | bhAvÂbhAva-mayAni mUrtÂmUrta-rasa-rUpAni< Comm.
24|o/
तेन गीता इमे वेदाः सह-शब्दार्थ-कल्पनाः ।
tena gItA:_ ime vedA: saha-zabdArtha-kalpanA: |
नियतिः स्थापिता तेन तथा_अद्य_अपि यथास्थिता॥२४॥
niyati: sthApitA tena tathA_adya_api yathAsthitA||24||
.
tena gItA: ime vedA: - by him these vedas have been sung =
saha-zabdArtha-kalpanA: x
niyati: sthApitA tena tathA adya_api yathAsthitA x.
#niyati
~sv.24 All the Vedas have been sung by him. By him have the modes or rules of conduct been laid down. All these prevail even today.
~vlm.24. He (in the from of Brahma), sang at first the four vedas with his four mouths; he determined the significations of words, and it was he who established the rules of conduct, which are in vogue to this time.
25|o/
अनन्तम् ऊर्ध्वम् मूर्धास्य तथा_अदः पादयोस्_तलम् ।
anantam Urdhvam mUrdhAsya tathA_ada: pAdayos_talam |
अपर~आकाशम् उदरम् इदम् ब्रह्माण्ड-मण्डपम् ॥७।१९।२५॥
apara~AkAzam udaram idam brahmANDa-maNDapam ||25||
.
anantam Urdhvam mUrdhAsya - the boundless height of his head =
tathA ada: pAdayo: talam – thus below the base for his feet =
apara~AkAzam udaram x
idam brahmANDa-maNDapam x.
~vlm.25. The high and boundless heaven, is the crown of his head; and the lower earth is the footstool of his feet; the unbounded sky is his capacious belly, and the whole universe is the temple over his body.
~sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life-spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
26|o/
लोक~अन्तराणि_अनन्तानि पार्श्वकाः क्षतजम् पयः ।
loka~antarANi_anantAni pArzvakA: kSatajam paya: |
मांस.पेश्यः क्षिति-धराः सरितः संतताः शिराः ॥७।१९।२६॥
mAMsa.pezya: kSiti-dharA: sarita: saMtatA: zirA: ||26||
.
loka~antarANi anantAni x
pArzvakA: kSatajam paya: x
mAMsa.pezya: - chunks of meat
kSiti-dharA: x
sarita: saMtatA: zirA: x.
~vlm.26. The multitudes of worlds all about, are the members of his body on all sides; the waters of seas are the blood of the scars upon his body; the mountains are his muscles, and the rivers and streams are the veins and arteries of his body.
~sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life-spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
#piz #pezI –f.- a piece of flesh or meat (also #mAMsapezI or pezI_mAMsamayI) _SaDvBr. Gobh. MBh. (cf. #pizita) ; the fetus shortly after conception (-tvam) Nir. MBh. _suSr. ; a muscle (of which there are said to be 500 in the human body) _yAjJ. _suSr.
27|o/
रक्त~आधाराः जलधyo द्वीपाny_एव_अन्त्र-वेष्टनम् ।
rakta~AdhArA: jaladhaya: dvIpAni_eva_antra-veSTanam |
बाहवः ककुभः स्फाराः_ताः_तारकाः रोम-संततिः ॥७।१९।२७॥
bAhava: kakubha: sphArA:_tA:_tArakA: roma-saMtati: ||27||
.
the oceans are his blood-vessels
the continents are his girdle of guts
his arms are the outstretched horizon
the stars his very many hairs
.
28|o/
पञ्चाशद्~अनिल-स्कन्धाः एकोनाः प्राण-वायवः ।
paJcAzad~anila-skandhA: ekonA: prANa-vAyava: |
मार्तण्ड-मण्डलम् चण्डम् पित्तम् जठर-पावकः ॥७।१९।२८॥
mArtaNDa-maNDalam caNDam pittam jaThara-pAvaka: ||28||
.
paJcAzad~anila-skandhA: - the 50 courses of the wind = ekonA: - (less one) = 49 = prANa-vAyava: are his prANa Airs =
mArtaNDa-maNDalam caNDam pittam jaThara-pAvaka: x.
~vlm.28. The forty-nine winds are its vital airs, the orb of the sun is its eye-ball, while its heat is the fiery bile inside its belly.
~sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life-spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
29|o/
शशङ्क-मण्डलम् जीवः श्लेष्मा शुक्रम् सितम् बलम् ।
zazaGka-maNDalam jIva: zleSmA zukram sitam balam |
मनःसंकल्प-कोश~आत्मा सार~आत्मा परम्~अमृतम् ॥७।१९।२९॥
mana:saMkalpa-koza~AtmA sAra~AtmA param~amRtam ||29||
.
zazaGka-maNDalam jIva: - the hare-sphere (moon) is his Living.jIva =
zleSmA zukram sitam balam x
mana:-saMkalpa-koza~AtmA x
sAra~AtmA param~amRtam x.
#zliS -> #zleSman, #zleSmA phlegm, mucus; one of the three humours of the body (= #kapha).
~vlm.29. The lunar orb is the sheath of his life, and its cooling beams are the humid humours of his body; his mind is the receptacle of his desires, and the pith of his soul is the ambrosia of his immortality.
~sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life-spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
30|o/
मूलम् शरिर-वृक्षस्य बीजम् कर्म-द्रुमस्य च ।
mUlam zarira-vRkSasya bIjam karma-drumasya ca |
प्रसवात्_सर्व.भावानाम् इन्दुर्_आनन्द-कारणम् ॥७।१९।३०॥
prasavAt_sarva.bhAvAnAm indu:_Ananda-kAraNam ||30||
.
mUlam zarira-vRkSasya - the root of the Body Tree =
bIjam karma-drumasya ca – and the seed of the karma Tree =
prasavAt x
sarva.bhAvAnAm indu: Ananda-kAraNam x.
#prasava
#samrAT #samrADjIva. सम्राड्जीव y7019.030
~vlm.30. He is the root of the tree of the body, and the seed of the forest of actions; he is the source of all existence, and he is as the cooling moonlight diffusing delight to all beings by the heating beams of that balmy planet oshadhísa.
~sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life-spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
31|o/
यद्_इन्दु-मण्डलम् नाम स सम्राड्_जीव उच्यते ।
yat_indu-maNDalam nAma sa* samrAT_jIva* ucyate |
शरीर-कर्म-मनसाम् बीजम् मूलम् च कारणम् ॥७।१९।३१॥
zarIra-karma-manasAm bIjam mUlam ca kAraNam ||31||
.
yat_indu-maNDalam nAma – what is called the lunar sphere
sa:_ samrAT_jIva ucyate - x +
zarIra-karma-manasAm x
bIjam mUlam ca kAraNam x.
~vlm.31. The orb of the moon, is said in the sruti as the lord of life, the cause of the body and thoughts and actions of all living beings; (by growing the vegetable food for their subsistence and sustenance of their lives).
~sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life-spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
32|o/
अस्माद्_इन्दु-विराड्_जीवात्_प्रसरन्ति जगत्.त्रये ।
asmAt_indu-virAT_jIvAt_prasaranti jagat.traye |
जीवा मनांसि कर्माणि सुखान्य्_अत्र_अमृतानि च ॥७।१९।३२॥
jIvA manAMsi karmANi sukhAni_atra_amRtAni ca ||32||
.
asmAt_indu-virAT_jIvAt x
prasaranti jagat.traye - x +
jIvA manAMsi karmANi x
sukhAni_atra_amRtAni ca x.
~sv.32 From this cosmic person or jIva other jIvas arise and are distributed throughout the three worlds.
~vlm.32. It is from this moon like viráj, that contains all vitaliself, that all other living beings in the universe take their rise; hence the moon is the container of life, mind, action and the sweet ambrosia of all living beings.
33|o/
विराज_एते संकल्पा_ ब्रह्म-विष्णु-हर=आदयः ।
virAja_ete saMkalpA:_ brahma-viSNu-hara=Adaya: |
तस्य चित्त-चमत्काराः सुर_असुर-नभश्चराः ॥७।१९।३३॥
tasya citta-camatkArA: sura_asura-nabhazcarA: ||33||
.
virAja ete saMkalpA x
brahma-viShNu-hara.shiva &c x
tasya citta-camatkArA: x
sura_asura-nabhazcarA: x.
~vlm.33. It is the will or desire of viráj, that produced the gods Brahmá, Vishnu and Siva from himself; and all the celestial deities and demons, are the miraculous creation of his mind.
~sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought-forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
34|o/
चित्-स्वभावो बुध्यमानः प्रालेय-परमाणुताम् ।
cit-svabhAva:_ budhyamAna: prAleya-paramANutAm |
यदादौ भावयत्य्_आशु तदा तत्रैव तिष्ठति ॥७।१९।३४॥
yadA_Adau bhAvayati_Azu tadA tatra_eva tiSThati ||34||
.
cit-svabhAva: - Conscious.nature =
budhyamAna: x
prAleya-paramANutAm x
yadA_Adau bhAvayati_Azu
tadA tatraiva tiSThati x.
~sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought-forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
~vlm.34. It is the wonderful nature of the intelligent Intellect, that whatever it thinks upon in its form of an infinitessimal atom, the same appears immediately before it in its gigantic form and size.
35|o/
तेनैतद्_एव जीवस्य स्थानम् विद्धि रघूद्वह ।
tena_etat_eva jIvasya sthAnam viddhi raghu.udvaha |
पञ्चावयवम् एतत्_तच्_छरीरम् अनुभूयते ॥७।१९।३५॥
paJca~avayavam etat_ta:_zarIram anubhUyate ||35||
.
tena_etat eva jIvasya x
sthAnam viddhi – know as the sthAna.locus =
raghUdvaha – best of the raghus =
paJca~avayavam etat tat zarIram anubhUyate x.
~sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought-forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
~vlm.35. Know Ráma, the whole universe to be seat of the soul of viráj; (i. e. the whole universe to be teeming with life), and the five elements to compose the five component parts of his body. (Whose body is all nature and whose soul is God).
36|o/
विराड्_जीवाच्_चन्द्रमसो जीवभूतानि देहिनाम् ।
virAT_jIvAt_candramasa:_ jIva-bhUtAni dehinAm |
प्रसरन्त्य्_अन्न-जातानि प्रालेय-विसर~आत्मना ॥७।१९।३६॥
pra.saranti_anna-jAtAni prAleya-visara~AtmanA ||36||
.
virAT =
jIvAt candramasa: x
jIva.bhUtAni dehinAm – the living beings of the embodied =
prasaranti anna-jAtAni - proceed those born of food =
prAleya-visara~AtmanA x.
~sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought-forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
~vlm.36. Viráj that shines as the collective or universal soul of the world, in the bright orb of the moon, diffuses light and life to all individuals by spreading the moonbeams which produces the vegetable food for the supportance and sustenance of living beings.
37|o/
तान्य्_एव देहि-देहेषु जीवा जीवन्ति जीविषु ।
tAni_eva dehi-deheSu jIvA jIvanti jIviSu |
मनो भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥७।१९।३७॥
mana:_ bhUtvA viceSTante karma janmasu kAraNam ||37||
.
tAni eva dehi-deheSu x
jIvA: jIvanti jIviSu – the living live in living things =
manas bhUtvA viceSTante x
karma janmasu kAraNam x.
~vlm.37. The vegetable substances, which supply the animal bodies with their sustenance; and thereby produce the life of living beings; produce also the mind which becomes the cause of the actions and future births of persons by its efforts towards the
same.
~sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought-forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
38|o/
एवम् विराट्-सहस्राणि महाकल्प-शतानि च ।
evam virAT-sahasrANi mahAkalpa-zatAni ca |
गतान्य्_अथ भविष्यन्ति नानाचाराणि सन्ति च ॥७।१९।३८॥
gatAni_atha bhaviSyanti nAnAcArANi santi ca ||38||
.
evam virAT-sahasrANi - so thousands of virATs =
mahAkalpa-zatAni ca x
gatAni atha bhaviSyanti x
nAnAcArANi santi ca x.
~sv.38-39 Thousands of such virat have arisen and will arise in the future.
~vlm.38. In this manner a thousand viráts and hundreds of Mahákalpa periods have passed away; and, there many such still existing and yet to appear, with varieties of customs and manners of peoples in different ages and climes.
39|o/
सर्वतो_sनुभव-रूपया_अनया
sarvata:_anubhava-rUpayA_anayA
सत्तया_उत्तम-पदाद्_अभिन्नया ।
sattayA_uttama-padAt_abhinnayA |
अन्त-वर्जित-महाङ्ग-सङ्गया
anta-varjita-mahAGga-saGgayA
तिष्ठति_इति पुरुष: पुरो विराट् ॥७।१९।३९॥
tiSThati_iti puruSa: pura:_ virAT ||39||
.
sarvata: x
anubhava-rUpayA_anayA – w this form of experience
sattayA - w the state of being.So
uttama-padAt_a-bhinnayA – w not distinct from the highest state +
anta-varjita-mahAGga-saGgayA –
w anta-varjita-mahAGga-saGga =
tiSThati_iti puruSa: pura: virAT x.
~sv.38-39 Thousands of such virat have arisen and will arise in the future.
~vlm.39. The first and best and supremely blest virát-the male Deity, resides in this manner of our conception of him, and indistinct in his essence from the state of transcendent divinity; with his huge body extending beyond the limits of space and
time. (This viráj or Brahmá is the Demiurgus of platonic philosophy).
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
DAILY READINGS sn 11 February
fm5011 2.fb11 chitta, the Affective Mind .z18
fm7020 3.fb11 virAT the Person .z18
https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0
fm1028 1.fb11-13 The Experience of Change .z43
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहम्कार:
buddhi: cittam ahamkAra:
माया~इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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Jiva Das
FM7019 VIRÂT, THE CREATIVE BRAHMÂ 3.FB12 .z39
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
FM.7.19 VIRÂT, THE CREATIVE BRAHMÂ 3.FB12
सर्ग ७.१८
sarga 7.18
राम उवाच ।
rAma* uvAca |
मुने जीवस्य यत्_रूपम् आकृति ग्रहणम् तथा ।
mune jIvasya yat_rUpam AkRti grahaNam tathA |
यथा च परमात्मत्वम् स्थानम् यत्_च_अस्य तत्_वद ॥७।१९।०१॥
yathA ca paramAtmatvam sthAnam yat_ca_asya tat_vada ||7|19|01||
वसिष्ठ उवाच ।
vasiSTha uvAca |
स्व.संकल्पेन चेत्य.उक्तम् चित्_इति_अपर.नामकम् ।
sva.saMkalpena cetya.uktam cit_iti_apara.nAmakam |
अनन्तम् चेतन.आकाशम् जीव.शब्देन कथ्यते ॥७।१९।०२॥
anantam cetana.AkAzam jIva.zabdena kathyate ||7|19|02||
न पराणुः न स* स्थूलम् न शून्यम् न च किम्चन ।
na parANu: na sa* sthUlam na zUnyam na ca kimcana |
चिन्मात्रम् स्वानुभूति.आत्म सर्वगम् जीव* उच्यते ॥७।१९।०३॥
cinmAtram svAnubhUti.Atma sarvagam jIva* ucyate ||7|19|03||
अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् ।
aNIyasAm aNIya.aMsam sthaviSTham ca sthavIyasAm |
न किम्चित्_मात्रकम् च_एव सर्वम् जीवम् विदुः_बुधाः ॥७।१९।०४॥
na kimcit_mAtrakam ca_eva sarvam jIvam vidu:_budhA: ||7|19|04||
यस्य यस्य पदार्थय यः_भावः_तेन तत्र तम् ।
yasya yasya padArthaya ya:_bhAva:_tena tatra tam |
स्थितम् विद्धि तदाभासम् तत्_आत्म.एकान्त.वेदनात् ॥७।१९।०५॥
sthitam viddhi tadAbhAsam tat_Atma.ekAnta.vedanAt ||7|19|05||
स* चेतति यथा यत्र यत्.यत्_आशु तत्_एव हि ।
sa* cetati yathA yatra yat.yat_Azu tat_eva hi |
तथा तत्र तदा राम भवति_अनुभव.आत्मकम् ॥७।१९।०६॥
tathA tatra tadA rAma bhavati_anubhava.Atmakam ||7|19|06||
पवनस्य यथा स्पन्दः चेत्यम् जीवस्य वै तथा ।
pavanasya yathA spanda: cetyam jIvasya vai tathA |
स्व.संवित्.मात्र.निर्णेयम् न_उपदेशाम यक्षवत् ॥७।१९।०७॥
sva.saMvit.mAtra.nirNeyam na_upadezAma yakSavat ||7|19|07||
यथा_एव_अस्पन्दनात्_वातः सन्_न_इव_एत्य सदात्मताम् ।
yathA_eva_aspandanAt_vAta: san_na_iva_etya sadAtmatAm |
तथा_एव_अचेतनात् जीवः जीवन्_न_इति पराम् गतिम् ॥७।१९।०८॥
tathA_eva_acetanAt jIva: jIvan_na_iti parAm gatim ||7|19|08||
जीवः_चित्.घन.रूपत्वात् अहम् इति_एव चेतनात् ।
jIva:_cit.ghana.rUpatvAt aham iti_eva cetanAt |
देश.काल.क्रिया.द्रव्य.शक्तीः_निर्माय तिष्ठति ॥७।१९।०९॥
deza.kAla.kriyA.dravya.zaktI:_nirmAya tiSThati ||7|19|09||
देश.काल.क्रिया.द्रव्य.चर्चित.अचर्चिता स्वयम् ।
deza.kAla.kriyA.dravya.carcita.acarcitA svayam |
असत्याम् सत्यवत् स्फाराम् तावत्.मात्र.शरीरकाम् ॥७।१९।१०॥
asatyAm satyavat sphArAm tAvat.mAtra.zarIrakAm ||7|19|10||
चेतसा हि_असत्.आकाराम् प्रालेय.परमाणुताम् ।
cetasA hi_asat.AkArAm prAleya.paramANutAm |
पश्यति_आत्मनि_अथ_आत्मत्वे स्वप्ने स्व.मरण.उपमाम् ॥७।१९।११॥
pazyati_Atmani_atha_Atmatve svapne sva.maraNa.upamAm ||7|19|11||
स्वप्न.स्व.अवयव.अन्यत्व.सदृशीम् ताम् विभावयन् ।
svapna.sva.avayava.anyatva.sadRzIm tAm vibhAvayan |
विस्मृत्य चेतनाम् सत्ताम् तत्ताम् एव_आशु गच्छति ॥७।१९।१२॥
vismRtya cetanAm sattAm tattAm eva_Azu gacchati ||7|19|12||
एवम्रूपः बुध्यमानः प्रोच्छूनत्वम् अथ_आत्मनि ।
evamrUpa: budhyamAna: procchUnatvam atha_Atmani |
पश्यति_आशु स्वम् आत्मानम् चन्द्र.बिम्बम् इव द्रुतम् ॥७।१९।१३॥
pazyati_Azu svam AtmAnam candra.bimbam iva drutam ||7|19|13||
आत्मनि_अथ_इन्दु.बिम्ब.आत्मनि_असौ संवित्ति.पञ्चकम् ।
Atmani_atha_indu.bimba.Atmani_asau saMvitti.paJcakam |
काकतालीय.वत्.भिन्नम् उदितम् चेतति स्वयम् ॥७।१९।१४॥
kAkatAlIya.vat.bhinnam uditam cetati svayam ||7|19|14||
पञ्चानाम् संविदाम् पञ्च भिन्नानि_अङ्गानि_असौ_अथ ।
paJcAnAm saMvidAm paJca bhinnAni_aGgAni_asau_atha |
बुध्यते तानि तत्.रूप.रन्ध्राणि_अनुभवति_अपि ॥७।१९।१५॥
budhyate tAni tat.rUpa.randhrANi_anubhavati_api ||7|19|15||
स *पञ्च.अवयवः पश्चात् राजते पुरुषः विराट् ।
sa *paJca.avayava: pazcAt rAjate puruSa: virAT |
अनन्त.आकार.संवित्तिः अ.व्यक्त.आत्मा निरामयः ॥७।१९।१६॥
ananta.AkAra.saMvitti: a.vyakta.AtmA nirAmaya: ||7|19|16||
मनोमयो_असौ_उदितः परस्मात् प्रथम.उत्थितः ।
manomayo_asau_udita: parasmAt prathama.utthita: |
आकाश.विशदः शान्तः नित्य.आनन्द.विभामयः ॥७।१९।१७॥
AkAza.vizada: zAnta: nitya.Ananda.vibhAmaya: ||7|19|17||
स* च_अपि_अ.पञ्चभूत.आत्मा पञ्चभूत.आत्मक_उपमः ।
sa* ca_api_a.paJcabhUta.AtmA paJcabhUta.Atmaka_upama: |
विराट्.आत्म.एक.पुरुषः परमः परमेश्वरः ॥७।१९।१८॥
virAT.Atma.eka.puruSa: parama: paramezvara: ||7|19|18||
स्वयम् एव_आशु भवति स्वयम् एव विलीयते ।
svayam eva_Azu bhavati svayam eva vilIyate |
स्वयम् एव प्रसरति स्वयम् संकोचम् एति च ॥७।१९।१९॥
svayam eva prasarati svayam saMkocam eti ca ||7|19|19||
स्व.संकल्प.कृतेन_असौ कल्प.ओघेन क्षणेन च ।
sva.saMkalpa.kRtena_asau kalpa.oghena kSaNena ca |
यदृच्छया_उदेति पुनः पुनः_भूत्वा_उपशाम्यति ॥७।१९।२०॥
yadRcchayA_udeti puna: puna:_bhUtvA_upazAmyati ||7|19|20||
मनःमात्र.एक.रूप.आत्मा प्रकृतेः_देहः एष* सः ।
mana:mAtra.eka.rUpa.AtmA prakRte:_deha: eSa* sa: |
एष* पुर्यष्टकम् प्रोक्तः सर्वस्य_एव_आतिवाहिकः ॥७।१९।२१॥
eSa* puryaSTakam prokta: sarvasya_eva_AtivAhika: ||7|19|21||
सूक्ष्मः स्थूलः_अम्बर.आत्मा_एष* व्यक्तः_अव्यक्तः_अन्तवर्जितः ।
sUkSma: sthUla:_ambara.AtmA_eSa* vyakta:_avyakta:_antavarjita: |
सर्वस्य बह्र्_अन्तर्_च न किम्चित् किम्चित्_एव च ॥७।१९।२२॥
sarvasya bahr_antar_ca na kimcit kimcit_eva ca ||7|19|22||
अङ्गानि राम तस्य_अष्टौ मनःषष्ठानि पञ्च च ।
aGgAni rAma tasya_aSTau mana:SaSThAni paJca ca |
सा_अहम्भावानि_इन्द्रियाणि भाव.अभाव.मयानि च ॥७।१९।२३॥
sA_ahambhAvAni_indriyANi bhAva.abhAva.mayAni ca ||7|19|23||
तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
tena gItA* ime vedA: saha.zabdArtha.kalpanA: |
नियतिः स्थापिता तेन तथा_अद्य_अपि यथास्थिता ॥७।१९।२४॥
niyati: sthApitA tena tathA_adya_api yathAsthitA ||7|19|24||
अनन्तम् ऊर्ध्वम् मूर्धास्य तथा_अदः पादयोः_तलम् ।
anantam Urdhvam mUrdhAsya tathA_ada: pAdayo:_talam |
अपर.आकाशम् उदरम् इदम् ब्रह्माण्ड.मण्डपम् ॥७।१९।२५॥
apara.AkAzam udaram idam brahmANDa.maNDapam ||7|19|25||
लोक.अन्तराणि_अनन्तानि पार्श्वकाः क्षतजम् पयः ।
loka.antarANi_anantAni pArzvakA: kSatajam paya: |
मांस.पेश्यः क्षिति.धराः सरितः संतताः शिराः ॥७।१९।२६॥
mAMsa.pezya: kSiti.dharA: sarita: saMtatA: zirA: ||7|19|26||
रक्त.आधारा* जलधयः द्वीपानि_एव_अन्त्र.वेष्टनम् ।
rakta.AdhArA* jaladhaya: dvIpAni_eva_antra.veSTanam |
बाहवः ककुभः स्फाराः_ताः_तारका* रोम.संततिः ॥७।१९।२७॥
bAhava: kakubha: sphArA:_tA:_tArakA* roma.saMtati: ||7|19|27||
पञ्चाशत्.अनिल.स्कन्धा* एकोनाः प्राण.वायवः ।
paJcAzat.anila.skandhA* ekonA: prANa.vAyava: |
मार्तण्ड.मण्डलम् चण्डम् पित्तम् जठर.पावकः ॥७।१९।२८॥
mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka: ||7|19|28||
शशङ्क.मण्डलम् जीवः श्लेष्मा शुक्रम् सितम् बलम् ।
zazaGka.maNDalam jIva: zleSmA zukram sitam balam |
मनःसंकल्प.कोश.आत्मा सार.आत्मा परम् अमृतम् ॥७।१९।२९॥
mana:saMkalpa.koza.AtmA sAra.AtmA param amRtam ||7|19|29||
मूलम् शरिर.वृक्षस्य बीजम् कर्म.द्रुमस्य च ।
mUlam zarira.vRkSasya bIjam karma.drumasya ca |
प्रसवात् सर्व.भावानाम् इन्दुः_आनन्द.कारणम् ॥७।१९।३०॥
prasavAt sarva.bhAvAnAm indu:_Ananda.kAraNam ||7|19|30||
यत्_इन्दु.मण्डलम् नाम स* सम्राट्_जीव* उच्यते ।
yat_indu.maNDalam nAma sa* samrAT_jIva* ucyate |
शरीर.कर्म.मनसाम् बीजम् मूलम् च कारणम् ॥७।१९।३१॥
zarIra.karma.manasAm bIjam mUlam ca kAraNam ||7|19|31||
अस्मात्_इन्दु.विराट्_जीवात्_प्रसरन्ति जगत्.त्रये ।
asmAt_indu.virAT_jIvAt_prasaranti jagat.traye |
जीवा मनांसि कर्माणि सुखानि_अत्र_अमृतानि च ॥७।१९।३२॥
jIvA manAMsi karmANi sukhAni_atra_amRtAni ca ||7|19|32||
विराज* एते संकल्पा* ब्रह्म.विष्णु.हर.आदयः ।
virAja* ete saMkalpA* brahma.viSNu.hara.Adaya: |
तस्य चित्त.चमत्काराः सुर.असुर.नभश्चराः ॥७।१९।३३॥
tasya citta.camatkArA: sura.asura.nabhazcarA: ||7|19|33||
चित्.स्वभावः_बुध्यमानः प्रालेय.परमाणुताम् ।
cit.svabhAva:_budhyamAna: prAleya.paramANutAm |
यदा_आदौ भावयति_आशु तदा तत्र_एव तिष्ठति ॥७।१९।३४॥
yadA_Adau bhAvayati_Azu tadA tatra_eva tiSThati ||7|19|34||
तेन_एतत्_एव जीवस्य स्थानम् विद्धि रघु.उद्वह ।
tena_etat_eva jIvasya sthAnam viddhi raghu.udvaha |
पञ्च.अवयवम् एतत्_तः शरीरम् अनुभूयते ॥७।१९।३५॥
paJca.avayavam etat_ta: zarIram anubhUyate ||7|19|35||
विराट्_जीवात्_चन्द्रमसः जीव.भूतानि देहिनाम् ।
virAT_jIvAt_candramasa: jIva.bhUtAni dehinAm |
प्र.सरन्ति_अन्न.जातानि प्रालेय.विसर.आत्मना ॥७।१९।३६॥
pra.saranti_anna.jAtAni prAleya.visara.AtmanA ||7|19|36||
तानि_एव देहि.देहेषु जीवा* जीवन्ति जीविषु ।
tAni_eva dehi.deheSu jIvA* jIvanti jIviSu |
मनः_भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥७।१९।३७॥
mana:_bhUtvA viceSTante karma janmasu kAraNam ||7|19|37||
एवम् विराट्.सहस्राणि महाकल्प.शतानि च ।
evam virAT.sahasrANi mahAkalpa.zatAni ca |
गतानि_अथ भविष्यन्ति नाना.आचाराणि सन्ति च ॥७।१९।३८॥
gatAni_atha bhaviSyanti nAnA.AcArANi santi ca ||7|19|38||
सर्वto 'नुभव.रूपया_अनया
sarvata:_anubhava.rUpayA_anayA
सत्तया_उत्तम.पदाd अभिन्नया ।
sattayA_uttama.padAt_abhinnayA |
अन्त.वर्जित.महाङ्ग.सङ्गया
anta.varjita.mahAGga.saGgayA
तिष्ठति_इति पुरुषः पुro विराट् ॥७।१९।३९॥
tiSThati_iti puruSa: pura:_virAT ||7|19|39||
||
oॐm
FM.7.19
VIRÂT, THE CREATIVE BRAHMÂ
*virAj, *virAT - ruling far and wide, sovereign, excellent, splendid a. a ruler, chief, king or queen (applied to agni, sarasvatI, the Sun); –f.- excellence, pre~eminence, high rank, dignity, majesty -m.- or –f.- + Virât, the first progeny of Brahmâ ( Brahmâ having divided his own substance into male and female, produced from the female the male power *virAj, who then produced the first Manu, svAyambhuva Svayam.bhuva the Self-Existent, who then created the ten Prajâpati Ancestors; N. of the Supreme Intellect located in a supposed aggregate of gross bodies (= vaizvAnara, q. v.) +
Râma asked-
मुने जीवस्य यत्_रूपम् आकृति ग्रहणम् तथा ।
mune jIvasya yat_rUpam AkRti grahaNam tathA |
यथा च परमात्मत्वम् स्थानम् यत्_च_अस्य तत्_वद ॥७।१९।०१॥
yathA ca paramAtmatvam sthAnam yat_ca_asya tat_vada ||7|19|01||
.
mune – O Muni =
jIvasya yad rUpam – what is the form of the the Living jIva? =
AkRti grahaNam – =
tathA – =
yathA ca paramAtmatvam sthAnam – =
yac ca asya tat_vada – .
*sv.1 RÂMA asked: O sage, kindly tell me the form, the nature, the location of the jIva and its relation to the supreme self.
*vlm.1 RÁMA said:.Tell me sir, regarding the nature of the living soul, and the manner of its assuming its different forms; and tell me also its original form, and those which it takes at different times and places.
Vasishtha said—
vv
स्व.संकल्पेन चेत्य.उक्तम् चित्_इति_अपर.नामकम् ।
sva.saMkalpena cetya.uktam cit_iti_apara.nAmakam |
अनन्तम् चेतन.आकाशम् जीव.शब्देन कथ्यते ॥७।१९।०२॥
anantam cetana.AkAzam jIva.zabdena kathyate ||7|19|02||
.
sva.saMkalpena cetya.uktam
cid ity apara.nAmakam
anantam cetanAkAzam the boundless
jIva.zabdena kathyate .
*vlm.2. Vasishtha replied:.The infinite intelligence of God, which fills all space and vacuum; takes of its own will a subtile and minute form, which is intelligible under the name of Intellect; and it is this which is expressed by the term living soul.jIva or zoa.
*sv.2 VASISTHA replied: O Râma, it is the infinite consciousness that is known as the jIva when it becomes aware of itself as the object on account of the notion it entertains of itself. It is also known as cit or pure consciousness.
न पराणुः न स* स्थूलम् न शून्यम् न च किम्चन ।
na parANu: na sa* sthUlam na zUnyam na ca kimcana |
चिन्मात्रम् स्वानुभूति.आत्म सर्वगम् जीव* उच्यते ॥७।१९।०३॥
cinmAtram svAnubhUti.Atma sarvagam jIva* ucyate ||7|19|03||
.
na parANurn_na sa* sthUlam na zUnyam na ca kimcana |
cinmAtram svAnubhUti.Atma sarvagam jIva: ucyate x
न पराणुः
Not the Superatom
न स स्थूलम् it is not gross/material
न शून्यम् nor empty/void
न च किंचन nor anything at.all
चिन्.मात्रम् a measure of_cit_Consciousness
स्व.अनुभूति.आत्म the self.experient=Self
सर्वगम् all.going
जीव उच्यते is called the Living_jIva_.
*sv.3 This jIva is neither a subatomic particle, nor is it gross and physical, nor void nor anything else. The omnipresent pure consciousness is known as jIva when it experiences its own being.
*vlm.3. Its original form is niether that of a minute atom, nor a bulky mass; not an empty vacuity, nor anything having its solidity. It is the pure intellect with consciousness of itself, it is omnipresent and is called the living soul. (It is neither the empty space, nor anything contained therein).
neither the Superatom nor anything that's material,
nor empty void,
the measure of_cit_.Consciousness
that is the self.experient=Self that's everywhere
is called the Living_jIva_.
अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् ।
aNIyasAm aNIya.aMsam sthaviSTham ca sthavIyasAm |
न किम्चित्_मात्रकम् च_एव सर्वम् जीवम् विदुः_बुधाः ॥७।१९।०४॥
na kimcit_mAtrakam ca_eva sarvam jIvam vidu:_budhA: ||7|19|04||
.
aNIyasAm aNIya.aMsam
sthaviSTham ca sthavIyasAm
na kimcin mAtrakam caiva
sarvam jIvam vidur budhA: .
*sv.4.5 It is more minute than an atom and larger than the largest. It is all and it is pure consciousness. That is known as the jIva by the wise.
*vlm.4. It is the minutest of the minute, and the hugest of the huge; it is nothing at all, and yet the all, which the learned designate as the living soul. (The preceding one is a negative proposition, and this an affirmative one).
यस्य यस्य पदार्थय यः_भावः_तेन तत्र तम् ।
yasya yasya padArthaya ya:_bhAva:_tena tatra tam |
स्थितम् विद्धि तदाभासम् तत्_आत्म.एकान्त.वेदनात् ॥७।१९।०५॥
sthitam viddhi tadAbhAsam tat_Atma.ekAnta.vedanAt ||7|19|05||
.
yasya yasya padArthaya of whatever object/goal/meaning
ya: bhAva:
tena
tatra
tam
sthitam viddhi
tad AbhAsam
tad Atma.ekAnta.vedanAt .
*vlm.5. Know it as identic with the nature, property and quality, of any object whatever that exists any where; It is the light and soul of all existence, and selfsame with all, by its engrossing the knowledge of everything in itself. (Because nothing is existent in reality but in its idea, and the soul having all ideas in itself, is identic with all of them).
स* चेतति यथा यत्र यत्.यत्_आशु तत्_एव हि ।
sa* cetati yathA yatra yat.yat_Azu tat_eva hi |
तथा तत्र तदा राम भवति_अनुभव.आत्मकम् ॥७।१९।०६॥
tathA tatra tadA rAma bhavati_anubhava.Atmakam ||7|19|06||
.
sa cetati yathA yatra yad
yad Azu tad.eva hi . +
tathA tatra tadA
rAma
bhavati anubhava.Atmakam .
*sv.6 Whatever object is experienced here is but its own reflection so experienced by it.
*vlm.6. Whatever this soul thinks in any manner, of anything at any place or time, it immediately becomes the same by its notion thereof; (i.e. Being full with the idea of a thing, it is said to be identified with the same). The collective soul becomes all whatever it thinks or wills, as the soul of God; but the individual soul thinks as it becomes at any place or time.as the soul of man or any particular being. Gloss).
पवनस्य यथा स्पन्दः चेत्यम् जीवस्य वै तथा ।
pavanasya yathA spanda: cetyam jIvasya vai tathA |
स्व.संवित्.मात्र.निर्णेयम् न_उपदेशाम यक्षवत् ॥७।१९।०७॥
sva.saMvit.mAtra.nirNeyam na_upadezAma yakSavat ||7|19|07||
.
pavanasya yathA spanda:
cetyam jIvasya vai tathA . +
sva.saMvin.mAtra.nirNeyam
na upadezAma yakSavat .
*vlm.7. The soul possesses the power of thinking, as the air has its force in the winds; but its thoughts are directed by the knowledge of things, (that it derives by means of the senses); and not by the guidance of anyone, as the appearance of ghosts to boys.
*sv.7.8 Whatever it thinks of from moment to moment, that it experiences then and there. Such experiencing is the very nature of the jIva, even as motion is the nature of wind.
यथा_एव_अस्पन्दनात्_वातः सन्_न_इव_एत्य सदात्मताम् ।
yathA_eva_aspandanAt_vAta: san_na_iva_etya sadAtmatAm |
तथा_एव_अचेतनात् जीवः जीवन्_न_इति पराम् गतिम् ॥७।१९।०८॥
tathA_eva_acetanAt jIva: jIvan_na_iti parAm gatim ||7|19|08||
.
yathA_eva_aspandanAt
vAta: san_na_iva_etya sadAtmatAm
tathA_eva_acetanAt
jIva: jIvan_na_iti parAm gatim .
*vlm.8. As the existent air appears to be inexistent, without the motion of the wind; so the living soul desisting from its function of thinking, is said to be extinct in the Supreme Deity.
*sv.7.8 Whatever it thinks of from moment to moment, that it experiences then and there. Such experiencing is the very nature of the jIva, even as motion is the nature of wind.
जीवः_चित्.घन.रूपत्वात् अहम् इति_एव चेतनात् ।
jIva:_cit.ghana.rUpatvAt aham iti_eva cetanAt |
देश.काल.क्रिया.द्रव्य.शक्तीः_निर्माय तिष्ठति ॥७।१९।०९॥
deza.kAla.kriyA.dravya.zaktI:_nirmAya tiSThati ||7|19|09||
.
jIva: . the Living.jIva =
cit.ghana.rUpatvAt – as Consciousness thickens into form =
aham ity eva cetanAt
deza.kAla.kriyA.dravya.zaktI:
nirmAya tiSThati .
*sv.9 When such experiencing ceases, the jIva becomes Brahman.
*vlm.9. The living soul is misled to think of its individuality as the ego, by the density or dullness of its intellect; and supposes itself to be confined within a limited space of place and time, and with limited powers of action and understanding. (Thus the infinite soul mistakes itself for a finite being, by the dulness of its understanding).
देश.काल.क्रिया.द्रव्य.चर्चित.अचर्चिता स्वयम् ।
deza.kAla.kriyA.dravya.carcita.acarcitA svayam |
असत्याम् सत्यवत् स्फाराम् तावत्.मात्र.शरीरकाम् ॥७।१९।१०॥
asatyAm satyavat sphArAm tAvat.mAtra.zarIrakAm ||7|19|10||
.
deza.kAla.kriyA.dravya.carcita.acarcitA –
place.time.action.dravya.carcita.acarcitA =
svayam
asatyAm satyavat
sphArAm tAvan.mAtra.zarIrakAm .
*vlm.10. Being thus circumscribed by time and space, and endowed with substance and properties of action &c, it assumes to itself an unreal form or body, with the belief of its being or sober reality. (Thus the incorporeal soul, is incorporated in a corporeal frame).
*sv.10.11.12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
चेतसा हि_असत्.आकाराम् प्रालेय.परमाणुताम् ।
cetasA hi_asat.AkArAm prAleya.paramANutAm |
पश्यति_आत्मनि_अथ_आत्मत्वे स्वप्ने स्व.मरण.उपमाम् ॥७।१९।११॥
pazyati_Atmani_atha_Atmatve svapne sva.maraNa.upamAm ||7|19|11||
.
cetasA hi_asadAkArAm
prAleya.paramANutAm
pazyati_Atmani_atha_Atmatve
svapne sva.maraNa.upamAm .
*vlm.11. It then thinks itself to be enclosed in an ideal atom; as one sees himself in his dream to be involved in his unreal death.
*sv.10.11.12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
स्वप्न.स्व.अवयव.अन्यत्व.सदृशीम् ताम् विभावयन् ।
svapna.sva.avayava.anyatva.sadRzIm tAm vibhAvayan |
विस्मृत्य चेतनाम् सत्ताम् तत्ताम् एव_आशु गच्छति ॥७।१९।१२॥
vismRtya cetanAm sattAm tattAm eva_Azu gacchati ||7|19|12||
.
svapna.svAvayava.anyatva.sadRzIm .
thm dream.sva.avayava.anyatva.sadRzI =
tAm vibhAvayan
vismRtya cetanAm sattAm
tattAm eva_Azu gacchati .
*vlm.12. And as one finds in its mind his features and the members of his body, to another form in his dream; so the soul forgets her intellectual entity in her state of ignorance, and becomes of the same nature and form, as she constantly thinks upon. (It forgets its pure spiritual form, and becomes a dull material body of some kind).
*sv.10.11.12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
एवम्रूपः बुध्यमानः प्रोच्छूनत्वम् अथ_आत्मनि ।
evamrUpa: budhyamAna: procchUnatvam atha_Atmani |
पश्यति_आशु स्वम् आत्मानम् चन्द्र.बिम्बम् इव द्रुतम् ॥७।१९।१३॥
pazyati_Azu svam AtmAnam candra.bimbam iva drutam ||7|19|13||
.
evam.rUpa: budhyamAna:
procchUnatvam atha_Atmani
pazyati Azu svam AtmAnam
candra.bimbam iva drutam .
*vlm.13. Thinking itself to be thus transformed to a gross and material form, as that of viráj the macrocosm, (who combines the whole material universe in himself); it views itself as bright and spotted, as the disk of the moon with the black spot upon it.
*sv.13.14 It then perceives all these unrealities within itself as if they were real, even as a person dreams of his own death. Forgetting its true nature, it then identifies itself with its own false notions.
आत्मनि_अथ_इन्दु.बिम्ब.आत्मनि_असौ संवित्ति.पञ्चकम् ।
Atmani_atha_indu.bimba.Atmani_asau saMvitti.paJcakam |
काकतालीय.वत्.भिन्नम् उदितम् चेतति स्वयम् ॥७।१९।१४॥
kAkatAlIya.vat.bhinnam uditam cetati svayam ||7|19|14||
.
Atmani atha indu.bimba.Atmani
asau saMvitti.paJcakam
kAkatAlIya.vad.bhinnam
uditam cetati svayam .
*vlm.14. It then finds in its person resembling the lunar disk, the sudden union of the five senses of perception, appearing in him of themselves.
*sv.13.14 It then perceives all these unrealities within itself as if they were real, even as a person dreams of his own death. Forgetting its true nature, it then identifies itself with its own false notions.
#mud . #mudita .adj.. delighted, joyful, glad, rejoicing in (instr. or comp.) • #muditA .f.. joy, gladness, complacency; sympathy in joy; n. a kind of sexual embrace. . y1026.020
पञ्चानाम् संविदाम् पञ्च भिन्नानि_अङ्गानि_असौ_अथ ।
paJcAnAm saMvidAm paJca bhinnAni_aGgAni_asau_atha |
बुध्यते तानि तत्.रूप.रन्ध्राणि_अनुभवति_अपि ॥७।१९।१५॥
budhyate tAni tat.rUpa.randhrANi_anubhavati_api ||7|19|15||
.
paJcAnAm saMvidAm
paJca bhinnAni_aGgAni
asau_atha . +
budhyate tAni
tad.rUpa.randhrANi_anubhavati_api .
*sv.15 It assumes an accidental relationship with the five senses and experiences their function as if such experience were its own.
*vlm.15. These five senses are then found to have the five organs of sensation for their inlets, by which the soul perceives the sensation of their respective objects.
स *पञ्च.अवयवः पश्चात् राजते पुरुषः विराट् ।
sa *paJca.avayava: pazcAt rAjate puruSa: virAT |
अनन्त.आकार.संवित्तिः अ.व्यक्त.आत्मा निरामयः ॥७।१९।१६॥
ananta.AkAra.saMvitti: a.vyakta.AtmA nirAmaya: ||7|19|16||
.
sa: paJca.avayava: pazcAt rAjate puruSa: virAT
ananta.AkAra.saMvitti:
a.vyakta.AtmA nirAmaya: .
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
*vlm.16. Then the_puruSa_or first male power known as viráj, manifests, himself in five other forms said to be the members of his person; and these are the sun, the sides, water, air, and the land, which are the objects of five senses said before. He then becomes of endless forms according to the infinity of objects of his knowledge: (i. e. the thoughts in this mind). He is thus manifested in his objective forms, but is quite unknown to us in his subjective or causal form, which is unchangeable and undecaying.
मनोमयो_असौ_उदितः परस्मात् प्रथम.उत्थितः ।
manomayo_asau_udita: parasmAt prathama.utthita: |
आकाश.विशदः शान्तः नित्य.आनन्द.विभामयः ॥७।१९।१७॥
AkAza.vizada: zAnta: nitya.Ananda.vibhAmaya: ||7|19|17||
.
manomaya: asau udita:
parasmAt prathama.utthita:
AkAza.vizada: zAnta:
nitya.Ananda.vibhAmaya: .
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
*vlm. 17. He sprang up at first from the supreme being, as its mental energy or the mind; and was manifest in the form of the calm and clear firmament, with the splendour of eternal delight.
स* च_अपि_अ.पञ्चभूत.आत्मा पञ्चभूत.आत्मक_उपमः ।
sa* ca_api_a.paJcabhUta.AtmA paJcabhUta.Atmaka_upama: |
विराट्.आत्म.एक.पुरुषः परमः परमेश्वरः ॥७।१९।१८॥
virAT.Atma.eka.puruSa: parama: paramezvara: ||7|19|18||
.
sa: ca api a.paJcabhUta.AtmA
paJcabhUtAtmaka_upama:
virADAtma.eka.puruSa:
parama: paramezvara: .
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
*vlm.18. He was not of the five elemental form, but was the soul of the five element, he is called the Viráj_puruSa_.the macrocosm of the world, and the supreme lord of all. (He was the collective body of all individual ones).
स्वयम् एव_आशु भवति स्वयम् एव विलीयते ।
svayam eva_Azu bhavati svayam eva vilIyate |
स्वयम् एव प्रसरति स्वयम् संकोचम् एति च ॥७।१९।१९॥
svayam eva prasarati svayam saMkocam eti ca ||7|19|19||
.
svayam eva Azu bhavati
svayam eva vilIyate . +
svayam eva prasarati
svayam saMkocam eti ca .
*vlm.19. He rises spontaneously of himself, and then subsides in himself; he expands his own essence all over the universe, and at last contracts the whole in himself.
*sv.19.20 This person arises of his own accord, grows, decays, expands and contracts, then ceases to be.
स्व.संकल्प.कृतेन_असौ कल्प.ओघेन क्षणेन च ।
sva.saMkalpa.kRtena_asau kalpa.oghena kSaNena ca |
यदृच्छया_उदेति पुनः पुनः_भूत्वा_उपशाम्यति ॥७।१९।२०॥
yadRcchayA_udeti puna: puna:_bhUtvA_upazAmyati ||7|19|20||
.
sva.saMkalpa.kRtena_asau
kalpa.oghena kSaNena ca . +
yadRcchayA_udeti puna:
puna:_bhUtvA_upazAmyati .
*vlm.20. He rose in a moment with his power of volition, and with all his desires in himself; he rises of his own will at first, and after lasting long in himself, dissolves again in himself.
*sv.19.20 This person arises of his own accord, grows, decays, expands and contracts, then ceases to be.
मनःमात्र.एक.रूप.आत्मा प्रकृतेः_देहः एष* सः ।
mana:mAtra.eka.rUpa.AtmA prakRte:_deha: eSa* sa: |
एष* पुर्यष्टकम् प्रोक्तः सर्वस्य_एव_आतिवाहिकः ॥७।१९।२१॥
eSa* puryaSTakam prokta: sarvasya_eva_AtivAhika: ||7|19|21||
.
mano.mAtra.eka.rUpa=AtmA
as a Mind.measured.single.form=Self
prakRter deha eSa sa: . +
eSa puryaSTakam prokta:
sarvasya eva AtivAhika: .
*sv.21 He is of the nature of mind (notion or thought) and being subtle is known as the puryastaka (the eightfold city).
*vlm.21. He is the selfsame one with the mind of God, and he is the great body of the material world; and his body is called the puryashataka or container of the eight elementary principles, as also the ativáhika or of the spiritual.form.
सूक्ष्मः स्थूलः_अम्बर.आत्मा_एष* व्यक्तः_अव्यक्तः_अन्तवर्जितः ।
sUkSma: sthUla:_ambara.AtmA_eSa* vyakta:_avyakta:_antavarjita: |
सर्वस्य बह्र्_अन्तर्_च न किम्चित् किम्चित्_एव च ॥७।१९।२२॥
sarvasya bahr_antar_ca na kimcit kimcit_eva ca ||7|19|22||
.
sUkSma: sthUla:
ambarAtma eSa:_x
vyakta: avyakta:
anta.varjita: without an end/boundary +
sarvasya bahi: anta: ca
inside and outside everything
na kimcit kimcit eva ca .
*sv.22 This subtle being is small and large, manifest and unmanifest, and pervades everything inside and out.
*vlm.22. He is as the subtile and gross air, manifest as the sky, but invisible as the subtile ether; he is both within and as well as without everything, and is yet nothing in himself.
अङ्गानि राम तस्य_अष्टौ मनःषष्ठानि पञ्च च ।
aGgAni rAma tasya_aSTau mana:SaSThAni paJca ca |
सा_अहम्भावानि_इन्द्रियाणि भाव.अभाव.मयानि च ॥७।१९।२३॥
sA_ahambhAvAni_indriyANi bhAva.abhAva.mayAni ca ||7|19|23||
.
aGgAni rAma tasyASTau
the limbs of it are eight
mana:SaSThAni Manas Mind and five senses
paJca ca and the five Prana Airs ..
sa.ahambhAvAni indriyANi with the organs of personal experience ..
bhAva.abhAva.mayAni ca
that experience or reject
he has a body whose limbs are the Mind and senses, the Pranas,
and the organs of experience, by means of which we exist.
*sv.23 His limbs are eight . the five senses and mind for the sixth, the egosense and being.cum.non.being.
*vlm.23. His body consists of eight members, viz.the five senses, the mind, the living principle and egoism, together with the different states of their being and not being, i. e, of their visible and invisible form: (such as outward and inward organs of perception &c).
AB. paJca jJAnêndriyAni cakArAtma.karmendriya.sahita: prANo mana:_ahamkAra iti aSTAv aGgAni | bhAvÂbhAva.mayAni mUrtÂmUrta.rasa.rUpAni< Comm.
तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
tena gItA* ime vedA: saha.zabdArtha.kalpanA: |
नियतिः स्थापिता तेन तथा_अद्य_अपि यथास्थिता ॥७।१९।२४॥
niyati: sthApitA tena tathA_adya_api yathAsthitA ||7|19|24||
.
tena gItA: ime vedA: . by him these vedas have been sung =
saha.zabdArtha.kalpanA:
niyati: sthApitA tena tathA adya_api yathAsthitA .
#niyati
*sv.24 All the Vedas have been sung by him. By him have the modes or rules of conduct been laid down. All these prevail even today.
*vlm.24. He (in the from of Brahma), sang at first the four vedas with his four mouths; he determined the significations of words, and it was he who established the rules of conduct, which are in vogue to this time.
अनन्तम् ऊर्ध्वम् मूर्धास्य तथा_अदः पादयोः_तलम् ।
anantam Urdhvam mUrdhAsya tathA_ada: pAdayo:_talam |
अपर.आकाशम् उदरम् इदम् ब्रह्माण्ड.मण्डपम् ॥७।१९।२५॥
apara.AkAzam udaram idam brahmANDa.maNDapam ||7|19|25||
.
anantam Urdhvam mUrdhAsya . the boundless height of his head =
tathA ada: pAdayo: talam – thus below the base for his feet =
apara.AkAzam udaram
idam brahmANDa.maNDapam .
*vlm.25. The high and boundless heaven, is the crown of his head; and the lower earth is the footstool of his feet; the unbounded sky is his capacious belly, and the whole universe is the temple over his body.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
लोक.अन्तराणि_अनन्तानि पार्श्वकाः क्षतजम् पयः ।
loka.antarANi_anantAni pArzvakA: kSatajam paya: |
मांस.पेश्यः क्षिति.धराः सरितः संतताः शिराः ॥७।१९।२६॥
mAMsa.pezya: kSiti.dharA: sarita: saMtatA: zirA: ||7|19|26||
.
loka.antarANi anantAni
pArzvakA: kSatajam paya:
mAMsa.pezya: . chunks of meat
kSiti.dharA:
sarita: saMtatA: zirA: .
*vlm.26. The multitudes of worlds all about, are the members of his body on all sides; the waters of seas are the blood of the scars upon his body; the mountains are his muscles, and the rivers and streams are the veins and arteries of his body.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
#piz #pezI –f.. a piece of flesh or meat (also #mAMsapezI or pezI_mAMsamayI)_SaDvBr. Gobh. MBh. (cf. #pizita) ; the fetus shortly after conception (.tvam) Nir. MBh._suSr. ; a muscle (of which there are said to be 500 in the human body)_yAjJ._suSr.
रक्त.आधारा* जलधयः द्वीपानि_एव_अन्त्र.वेष्टनम् ।
rakta.AdhArA* jaladhaya: dvIpAni_eva_antra.veSTanam |
बाहवः ककुभः स्फाराः_ताः_तारका* रोम.संततिः ॥७।१९।२७॥
bAhava: kakubha: sphArA:_tA:_tArakA* roma.saMtati: ||7|19|27||
.
rakta.AdhArA* jaladhaya:
dvIpAni_eva_antra.veSTanam |
bAhava: kakubha: sphArA:
tA:_tArakA* roma.saMtati: .
.
the oceans are his blood.vessels
the continents are his girdle of guts
his arms are the outstretched horizon
the stars his very many hairs
.
*vlm.p.27 The seas are his blood vessels and the islands are the bonds round his persons. His arms are the sides of the sky and the stars are the hairs on his body.
पञ्चाशत्.अनिल.स्कन्धा* एकोनाः प्राण.वायवः ।
paJcAzat.anila.skandhA* ekonA: prANa.vAyava: |
मार्तण्ड.मण्डलम् चण्डम् पित्तम् जठर.पावकः ॥७।१९।२८॥
mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka: ||7|19|28||
.
paJcAzad.anila.skandhA: . the 50 courses of the wind = ekonA: . (less one) = 49 = prANa.vAyava: are his prANa Airs =
mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka: .
*vlm.28. The forty.nine winds are its vital airs, the orb of the sun is its eye.ball, while its heat is the fiery bile inside its belly.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
शशङ्क.मण्डलम् जीवः श्लेष्मा शुक्रम् सितम् बलम् ।
zazaGka.maNDalam jIva: zleSmA zukram sitam balam |
मनःसंकल्प.कोश.आत्मा सार.आत्मा परम् अमृतम् ॥७।१९।२९॥
mana:saMkalpa.koza.AtmA sAra.AtmA param amRtam ||7|19|29||
.
zazaGka.maNDalam jIva: . the hare.sphere (moon) is his Living.jIva =
zleSmA zukram sitam balam
mana:.saMkalpa.koza.AtmA
sAra.AtmA param.amRtam .
#zliS . #zleSman, #zleSmA phlegm, mucus; one of the three humours of the body (= #kapha).
*vlm.29. The lunar orb is the sheath of his life, and its cooling beams are the humid humours of his body; his mind is the receptacle of his desires, and the pith of his soul is the ambrosia of his immortality.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
मूलम् शरिर.वृक्षस्य बीजम् कर्म.द्रुमस्य च ।
mUlam zarira.vRkSasya bIjam karma.drumasya ca |
प्रसवात् सर्व.भावानाम् इन्दुः_आनन्द.कारणम् ॥७।१९।३०॥
prasavAt sarva.bhAvAnAm indu:_Ananda.kAraNam ||7|19|30||
.
mUlam zarira.vRkSasya . the root of the Body Tree =
bIjam karma.drumasya ca – and the seed of the karma Tree =
prasavAt
sarva.bhAvAnAm indu: Ananda.kAraNam .
#prasava
#samrAT #samrADjIva. सम्राड्जीव y7019.030
*vlm.30. He is the root of the tree of the body, and the seed of the forest of actions; he is the source of all existence, and he is as the cooling moonlight diffusing delight to all beings by the heating beams of that balmy planet oshadhísa.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
यत्_इन्दु.मण्डलम् नाम स* सम्राट्_जीव* उच्यते ।
yat_indu.maNDalam nAma sa* samrAT_jIva* ucyate |
शरीर.कर्म.मनसाम् बीजम् मूलम् च कारणम् ॥७।१९।३१॥
zarIra.karma.manasAm bIjam mUlam ca kAraNam ||7|19|31||
.
yat_indu.maNDalam nAma – what is called the lunar sphere
sa:_samrAT_jIva ucyate . +
zarIra.karma.manasAm
bIjam mUlam ca kAraNam .
*vlm.31. The orb of the moon, is said in the sruti as the lord of life, the cause of the body and thoughts and actions of all living beings; (by growing the vegetable food for their subsistence and sustenance of their lives).
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
अस्मात्_इन्दु.विराट्_जीवात्_प्रसरन्ति जगत्.त्रये ।
asmAt_indu.virAT_jIvAt_prasaranti jagat.traye |
जीवा मनांसि कर्माणि सुखानि_अत्र_अमृतानि च ॥७।१९।३२॥
jIvA manAMsi karmANi sukhAni_atra_amRtAni ca ||7|19|32||
.
asmAt_indu.virAT_jIvAt
prasaranti jagat.traye . +
jIvA manAMsi karmANi
sukhAni_atra_amRtAni ca .
*sv.32 From this cosmic person or jIva other jIvas arise and are distributed throughout the three worlds.
*vlm.32. It is from this moon like viráj, that contains all vitaliself, that all other living beings in the universe take their rise; hence the moon is the container of life, mind, action and the sweet ambrosia of all living beings.
विराज* एते संकल्पा* ब्रह्म.विष्णु.हर.आदयः ।
virAja* ete saMkalpA* brahma.viSNu.hara.Adaya: |
तस्य चित्त.चमत्काराः सुर.असुर.नभश्चराः ॥७।१९।३३॥
tasya citta.camatkArA: sura.asura.nabhazcarA: ||7|19|33||
.
virAja* ete saMkalpA*
brahma.viShNu.hara.shiva &c
tasya citta.camatkArA:
sura_asura.nabhazcarA: .
*vlm.33. It is the will or desire of viráj, that produced the gods Brahmá, Vishnu and Siva from himself; and all the celestial deities and demons, are the miraculous creation of his mind.
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
चित्.स्वभावः_बुध्यमानः प्रालेय.परमाणुताम् ।
cit.svabhAva:_budhyamAna: prAleya.paramANutAm |
यदा_आदौ भावयति_आशु तदा तत्र_एव तिष्ठति ॥७।१९।३४॥
yadA_Adau bhAvayati_Azu tadA tatra_eva tiSThati ||7|19|34||
.
cit.svabhAva: . Conscious.nature =
budhyamAna:
prAleya.paramANutAm
yadA_Adau bhAvayati_Azu
tadA tatraiva tiSThati .
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
*vlm.34. It is the wonderful nature of the intelligent Intellect, that whatever it thinks upon in its form of an infinitessimal atom, the same appears immediately before it in its gigantic form and size.
तेन_एतत्_एव जीवस्य स्थानम् विद्धि रघु.उद्वह ।
tena_etat_eva jIvasya sthAnam viddhi raghu.udvaha |
पञ्च.अवयवम् एतत्_तः शरीरम् अनुभूयते ॥७।१९।३५॥
paJca.avayavam etat_ta: zarIram anubhUyate ||7|19|35||
.
tena_etat eva jIvasya
sthAnam viddhi – know as the sthAna.locus =
raghUdvaha – best of the raghus =
paJca.avayavam etat tat zarIram anubhUyate .
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
*vlm.35. Know Ráma, the whole universe to be seat of the soul of viráj; (i. e. the whole universe to be teeming with life), and the five elements to compose the five component parts of his body. (Whose body is all nature and whose soul is God).
विराट्_जीवात्_चन्द्रमसः जीव.भूतानि देहिनाम् ।
virAT_jIvAt_candramasa: jIva.bhUtAni dehinAm |
प्र.सरन्ति_अन्न.जातानि प्रालेय.विसर.आत्मना ॥७।१९।३६॥
pra.saranti_anna.jAtAni prAleya.visara.AtmanA ||7|19|36||
.
virAT =
jIvAt candramasa:
jIva.bhUtAni dehinAm – the living beings of the embodied =
prasaranti anna.jAtAni . proceed those born of food =
prAleya.visara.AtmanA .
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
*vlm.36. Viráj that shines as the collective or universal soul of the world, in the bright orb of the moon, diffuses light and life to all individuals by spreading the moonbeams which produces the vegetable food for the supportance and sustenance of living beings.
तानि_एव देहि.देहेषु जीवा* जीवन्ति जीविषु ।
tAni_eva dehi.deheSu jIvA* jIvanti jIviSu |
मनः_भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥७।१९।३७॥
mana:_bhUtvA viceSTante karma janmasu kAraNam ||7|19|37||
.
tAni eva dehi.deheSu
jIvA: jIvanti jIviSu – the living live in living things =
manas bhUtvA viceSTante
karma janmasu kAraNam .
*vlm.37. The vegetable substances, which supply the animal bodies with their sustenance; and thereby produce the life of living beings; produce also the mind which becomes the cause of the actions and future births of persons by its efforts towards the
same.
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
एवम् विराट्.सहस्राणि महाकल्प.शतानि च ।
evam virAT.sahasrANi mahAkalpa.zatAni ca |
गतानि_अथ भविष्यन्ति नाना.आचाराणि सन्ति च ॥७।१९।३८॥
gatAni_atha bhaviSyanti nAnA.AcArANi santi ca ||7|19|38||
.
evam virAT.sahasrANi . so thousands of virATs =
mahAkalpa.zatAni ca
gatAni atha bhaviSyanti
nAnAcArANi santi ca .
*sv.38.39 Thousands of such virat have arisen and will arise in the future.
*vlm.38. In this manner a thousand viráts and hundreds of Mahákalpa periods have passed away; and, there many such still existing and yet to appear, with varieties of customs and manners of peoples in different ages and climes.
सर्वto 'नुभव.रूपया_अनया
sarvata:_anubhava.rUpayA_anayA
सत्तया_उत्तम.पदाd अभिन्नया ।
sattayA_uttama.padAt_abhinnayA |
अन्त.वर्जित.महाङ्ग.सङ्गया
anta.varjita.mahAGga.saGgayA
तिष्ठति_इति पुरुषः पुro विराट् ॥७।१९।३९॥
tiSThati_iti puruSa: pura:_virAT ||7|19|39||
.
sarvata:
anubhava-rUpayA_anayA – w this form of experience
sattayA - w the state of being.So
uttama-padAt_a-bhinnayA – w not distinct from the highest state +
anta-varjita-mahAGga-saGgayA –
w anta-varjita-mahAGga-saGga =
tiSThati_iti puruSa: pura: virAT
.
*sv.38-39 Thousands of such virat have arisen and will arise in the future.
*vlm.39. The first and best and supremely blest virát-the male Deity, resides in this manner of our conception of him, and indistinct in his essence from the state of transcendent divinity; with his huge body extending beyond the limits of space and
time. (This viráj or Brahmá is the Demiurgus of platonic philosophy).
.
oॐm
.
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FM7020 VIRAT THE PERSON 3.FB12 .z18
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vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
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Jiva Das
FM7019 VIRAAT, THE CREATIVE BRAHMAA 3.FB12 .z39
FM.7.1.FM.7.24
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DN7019 VIRAAT, THE CREATIVE BRAHMAA 3.FB12
सर्ग ७.१८
sarga 7.18
राम उवाच ।
rAma* uvAca |
मुने जीवस्य यत् रूपम् आकृति ग्रहणम् तथा ।
mune jIvasya yat rUpam AkRti grahaNam tathA |
यथा च परमात्मत्वम् स्थानम् यत् च अस्य तत् वद ॥७।१९।१॥
yathA ca paramAtmatvam sthAnam yat ca asya tat vada ||7|19|1||
वसिष्ठ उवाच ।
vasiSTha uvAca |
स्व.संकल्पेन चेत्य.उक्तम् चित् इति अपर.नामकम् ।
sva.saMkalpa.ina cetya.ukta.m cit iti apara.nAmaka.m |
अनन्तम् चेतन.आकाशम् जीव.शब्देन कथ्यते ॥७।१९।२॥
ananta.m cetana.AkAza.m jIva.zabda.ina kathyate ||7|19|2||
न पराणुः न स* स्थूलम् न शून्यम् न च किम्चन ।
na parANu: na sa* sthUlam na zUnyam na ca kimcana |
चिन्मात्रम् स्वानुभूति.आत्म सर्वगम् जीव* उच्यते ॥७।१९।३॥
cinmAtram svAnubhUti.Atma sarvagam jIva* ucyate ||7|19|3||
अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् ।
aNIyasAm aNIya.aMsam sthaviSTham ca sthavIyasAm |
न किम्चित् मात्रकम् च एव सर्वम् जीवम् विदुः बुधाः ॥७।१९।४॥
na kimcit mAtraka.m ca eva sarvam jIvam vidu: budhA: ||7|19|4||
यस्य यस्य पदार्थय यः भावः तेन तत्र तम् ।
yasya yasya padArthaya ya: bhAva: tena tatra tam |
स्थितम् विद्धि तदाभासम् तत् आत्म.एकान्त.वेदनात् ॥७।१९।५॥
sthitam viddhi tadAbhAsam tat Atma.ekAnta.vedanAt ||7|19|5||
स* चेतति यथा यत्र यत्.यत् आशु तत् एव हि ।
sa* cetati yathA yatra yat.yat Azu tat eva hi |
तथा तत्र तदा राम भवति अनुभव.आत्मकम् ॥७।१९।६॥
tathA tatra tadA rAma bhavati anubhava.Atmaka.m ||7|19|6||
पवनस्य यथा स्पन्दः चेत्यम् जीवस्य वै तथा ।
pavanasya yathA spanda: cetyam jIvasya vai tathA |
स्व.संवित्.मात्र.निर्णेयम् न उपदेशाम यक्षवत् ॥७।१९।७॥
sva.saMvit.mAtra.nirNeyam na upadezAma yakSavat ||7|19|7||
यथा एव अस्पन्दनात् वातः सन् न इव एत्य सदात्मताम् ।
yathA eva aspandanAt vAta: san na iva etya sadAtmatAm |
तथा एव अचेतनात् जीवः जीवन् न इति पराम् गतिम् ॥७।१९।८॥
tathA eva acetanAt jIva: jIvan na iti parAm gatim ||7|19|8||
जीवः चित्.घन.रूपत्वात् अहम् इति एव चेतनात् ।
jIva: cit.ghana.rUpatvAt aham iti eva cetanAt |
देश.काल.क्रिया.द्रव्य.शक्तीः निर्माय तिष्ठति ॥७।१९।९॥
deza.kAla.kriyA.dravya.zaktI: nirmAya tiSThati ||7|19|9||
देश.काल.क्रिया.द्रव्य.चर्चित.अचर्चिता स्वयम् ।
deza.kAla.kriyA.dravya.carcita.acarcitA svayam |
असत्याम् सत्यवत् स्फाराम् तावत्.मात्र.शरीरकाम् ॥७।१९।१०॥
asatyAm satyavat sphArAm tAvat.mAtra.zarIrakAm ||7|19|10||
चेतसा हि असत्.आकाराम् प्रालेय.परमाणुताम् ।
cetasA hi asat.AkArAm prAleya.paramANutAm |
पश्यति आत्मनि अथ आत्मत्वे स्वप्ने स्व.मरण.उपमाम् ॥७।१९।११॥
pazyati Atmani atha Atmatve svapne sva.maraNa.upamAm ||7|19|11||
स्वप्न.स्व.अवयव.अन्यत्व.सदृशीम् ताम् विभावयन् ।
svapna.sva.avayava.anyatva.sadRzIm tAm vibhAvayan |
विस्मृत्य चेतनाम् सत्ताम् तत्ताम् एव आशु गच्छति ॥७।१९।१२॥
vismRtya cetanAm sattAm tattAm eva Azu gacchati ||7|19|12||
एवम्रूपः बुध्यमानः प्रोच्छूनत्वम् अथ आत्मनि ।
evamrUpa: budhyamAna: procchUnatvam atha Atmani |
पश्यति आशु स्वम् आत्मानम् चन्द्र.बिम्बम् इव द्रुतम् ॥७।१९।१३॥
pazyati Azu svam AtmAnam candra.bimbam iva drutam ||7|19|13||
आत्मनि अथ इन्दु.बिम्ब.आत्मनि असौ संवित्ति.पञ्चकम् ।
Atmani atha indu.bimba.Atmani asau saMvitti.paJcaka.m |
काकतालीय.वत्.भिन्नम् उदितम् चेतति स्वयम् ॥७।१९।१४॥
kAkatAlIya.vat.bhinnam uditam cetati svayam ||7|19|14||
पञ्चानाम् संविदाम् पञ्च भिन्नानि अङ्गानि असौ अथ ।
paJcAnAm saMvidAm paJca bhinnAni aGgAni asau atha |
बुध्यते तानि तत्.रूप.रन्ध्राणि अनुभवति अपि ॥७।१९।१५॥
budhyate tAni tat.rUpa.randhrANi anubhavati api ||7|19|15||
स *पञ्च.अवयवः पश्चात् राजते पुरुषः विराट् ।
sa *paJca.avayava: pazcAt rAjate puruSa: virAT |
अनन्त.आकार.संवित्तिः अ.व्यक्त.आत्मा निरामयः ॥७।१९।१६॥
ananta.AkAra.saMvitti: a.vyakta.AtmA nirAmaya: ||7|19|16||
मनोमयो असौ उदितः परस्मात् प्रथम.उत्थितः ।
manomayo asau udita: parasmAt prathama.utthita: |
आकाश.विशदः शान्तः नित्य.आनन्द.विभामयः ॥७।१९।१७॥
AkAza.vizada: zAnta: nitya.Ananda.vibhAmaya: ||7|19|17||
स* च अपि अ.पञ्चभूत.आत्मा पञ्चभूत.आत्मक उपमः ।
sa* ca api a.paJcabhUta.AtmA paJcabhUta.Atmaka upama: |
विराट्.आत्म.एक.पुरुषः परमः परमेश्वरः ॥७।१९।१८॥
virAT.Atma.eka.puruSa: parama: paramezvara: ||7|19|18||
स्वयम् एव आशु भवति स्वयम् एव विलीयते ।
svayam eva Azu bhavati svayam eva vilIyate |
स्वयम् एव प्रसरति स्वयम् संकोचम् एति च ॥७।१९।१९॥
svayam eva prasarati svayam saMkocam eti ca ||7|19|19||
स्व.संकल्प.कृतेन असौ कल्प.ओघेन क्षणेन च ।
sva.saMkalpa.kRtena asau kalpa.oghena kSaNena ca |
यदृच्छया उदेति पुनः पुनः भूत्वा उपशाम्यति ॥७।१९।२०॥
yadRcchayA udeti puna: puna: bhUtvA upazAmyati ||7|19|20||
मनःमात्र.एक.रूप.आत्मा प्रकृतेः देहः एष* सः ।
mana:mAtra.eka.rUpa.AtmA prakRte: deha: eSa* sa: |
एष* पुर्यष्टकम् प्रोक्तः सर्वस्य एव आतिवाहिकः ॥७।१९।२१॥
eSa* puryaSTaka.m prokta: sarvasya eva AtivAhika: ||7|19|21||
सूक्ष्मः स्थूलः अम्बर.आत्मा एष* व्यक्तः अव्यक्तः अन्तवर्जितः ।
sUkSma: sthUla: ambara.AtmA eSa* vyakta: avyakta: antavarjita: |
सर्वस्य बह्र् अन्तर् च न किम्चित् किम्चित् एव च ॥७।१९।२२॥
sarvasya bahr antar ca na kimcit kimcit eva ca ||7|19|22||
अङ्गानि राम तस्य अष्टौ मनःषष्ठानि पञ्च च ।
aGgAni rAma tasya aSTau mana:SaSThAni paJca ca |
सा अहम्भावानि इन्द्रियाणि भाव.अभाव.मयानि च ॥७।१९।२३॥
sA ahambhAvAni indriyANi bhAva.abhAva.mayAni ca ||7|19|23||
तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
tena gItA* ime vedA: saha.zabdArtha.kalpanA: |
नियतिः स्थापिता तेन तथा अद्य अपि यथास्थिता ॥७।१९।२४॥
niyati: sthApitA tena tathA adya api yathAsthitA ||7|19|24||
अनन्तम् ऊर्ध्वम् मूर्धास्य तथा अदः पादयोः तलम् ।
ananta.m Urdhvam mUrdhAsya tathA ada: pAdayo: talam |
अपर.आकाशम् उदरम् इदम् ब्रह्माण्ड.मण्डपम् ॥७।१९।२५॥
apara.AkAza.m udaram idam brahmANDa.maNDapam ||7|19|25||
लोक.अन्तराणि अनन्तानि पार्श्वकाः क्षतजम् पयः ।
loka.antarANi anantAni pArzvakA: kSatajam paya: |
मांस.पेश्यः क्षिति.धराः सरितः संतताः शिराः ॥७।१९।२६॥
mAMsa.pezya: kSiti.dharA: sarita: saMtatA: zirA: ||7|19|26||
रक्त.आधारा* जलधयः द्वीपानि एव अन्त्र.वेष्टनम् ।
rakta.AdhArA* jaladhaya: dvIpAni eva antra.veSTanam |
बाहवः ककुभः स्फाराः ताः तारका* रोम.संततिः ॥७।१९।२७॥
bAhava: kakubha: sphArA: tA: tArakA* roma.saMtati: ||7|19|27||
पञ्चाशत्.अनिल.स्कन्धा* एकोनाः प्राण.वायवः ।
paJcAzat.anila.skandhA* ekonA: prANa.vAyava: |
मार्तण्ड.मण्डलम् चण्डम् पित्तम् जठर.पावकः ॥७।१९।२८॥
mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka: ||7|19|28||
शशङ्क.मण्डलम् जीवः श्लेष्मा शुक्रम् सितम् बलम् ।
zazaGka.maNDalam jIva: zleSmA zukram sitam balam |
मनःसंकल्प.कोश.आत्मा सार.आत्मा परम् अमृतम् ॥७।१९।२९॥
mana:saMkalpa.koza.AtmA sAra.AtmA param amRtam ||7|19|29||
मूलम् शरिर.वृक्षस्य बीजम् कर्म.द्रुमस्य च ।
mUlam zarira.vRkSasya bIjam karma.drumasya ca |
प्रसवात् सर्व.भावानाम् इन्दुः आनन्द.कारणम् ॥७।१९।३०॥
prasavAt sarva.bhAvAnAm indu: Ananda.kAraNam ||7|19|30||
यत् इन्दु.मण्डलम् नाम स* सम्राट् जीव* उच्यते ।
yat indu.maNDalam nAma sa* samrAT jIva* ucyate |
शरीर.कर्म.मनसाम् बीजम् मूलम् च कारणम् ॥७।१९।३१॥
zarIra.karma.manasAm bIjam mUlam ca kAraNam ||7|19|31||
अस्मात् इन्दु.विराट् जीवात् प्रसरन्ति जगत्.त्रये ।
asmAt indu.virAT jIvAt prasaranti jagat.traye |
जीवा मनांसि कर्माणि सुखानि अत्र अमृतानि च ॥७।१९।३२॥
jIvA manAMsi karmANi sukhAni atra amRtAni ca ||7|19|32||
विराज* एते संकल्पा* ब्रह्म.विष्णु.हर.आदयः ।
virAja* ete saMkalpA* brahma.viSNu.hara.Adaya: |
तस्य चित्त.चमत्काराः सुर.असुर.नभश्चराः ॥७।१९।३३॥
tasya citta.camatkArA: sura.asura.nabhazcarA: ||7|19|33||
चित्.स्वभावः बुध्यमानः प्रालेय.परमाणुताम् ।
cit.svabhAva: budhyamAna: prAleya.paramANutAm |
यदा आदौ भावयति आशु तदा तत्र एव तिष्ठति ॥७।१९।३४॥
yadA Adau bhAvayati Azu tadA tatra eva tiSThati ||7|19|34||
तेन एतत् एव जीवस्य स्थानम् विद्धि रघु.उद्वह ।
tena etat eva jIvasya sthAnam viddhi raghu.udvaha |
पञ्च.अवयवम् एतत् तः शरीरम् अनुभूयते ॥७।१९।३५॥
paJca.avayavam etat ta: zarIram anubhUyate ||7|19|35||
विराट् जीवात् चन्द्रमसः जीव.भूतानि देहिनाम् ।
virAT jIvAt candramasa: jIva.bhUtAni dehinAm |
प्र.सरन्ति अन्न.जातानि प्रालेय.विसर.आत्मना ॥७।१९।३६॥
pra.saranti anna.jAtAni prAleya.visara.AtmanA ||7|19|36||
तानि एव देहि.देहेषु जीवा* जीवन्ति जीविषु ।
tAni eva dehi.deheSu jIvA* jIvanti jIviSu |
मनः भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥७।१९।३७॥
mana: bhUtvA viceSTante karma janmasu kAraNam ||7|19|37||
एवम् विराट्.सहस्राणि महाकल्प.शतानि च ।
evam virAT.sahasrANi mahAkalpa.zatAni ca |
गतानि अथ भविष्यन्ति नाना.आचाराणि सन्ति च ॥७।१९।३८॥
gatAni atha bhaviSyanti nAnA.AcArANi santi ca ||7|19|38||
सर्वto 'नुभव.रूपया अनया
sarvata: anubhava.rUpayA anayA
सत्तया उत्तम.पदाd अभिन्नया ।
sattayA uttama.padAt abhinnayA |
अन्त.वर्जित.महाङ्ग.सङ्गया
anta.varjita.mahAGga.saGgayA
तिष्ठति इति पुरुषः पुro विराट् ॥७।१९।३९॥
tiSThati iti puruSa: pura: virAT ||7|19|39||
||
oॐm
FM.7.19
VIRAAT, THE CREATIVE BRAHMAA
*virAj, *virAT . ruling far and wide, sovereign, excellent, splendid a. a ruler, chief, king or queen (applied to agni, sarasvatI, the Sun); –f.. excellence, pre*eminence, high rank, dignity, majesty .m.. or –f.. + Viraat, the first progeny of Brahmaa ( Brahmaa having divided his own substance into male and female, produced from the female the male power *virAj, who then produced the first Manu, svAyambhuva Svayam.bhuva the Self.Existent, who then created the ten Prajaapati Ancestors; N. of the Supreme Intellect located in a supposed aggregate of gross bodies (= vaizvAnara, q. v.) +
RAAMA asked—
मुने जीवस्य यत् रूपम् आकृति ग्रहणम् तथा ।
mune jIvasya yat rUpam AkRti grahaNam tathA |
यथा च परमात्मत्वम् स्थानम् यत् च अस्य तत् वद ॥७।१९।१॥
yathA ca paramAtmatvam sthAnam yat ca asya tat vada ||7|19|1||
.
mune O Muni
jIvasya yad rUpam what is the form of the the Living jIva?
AkRti grahaNam
tathA
yathA ca paramAtmatvam sthAnam
yac ca asya tat vada
.
*sv.1 RAAMA asked: O sage, kindly tell me the form, the nature, the location of the jIva and its relation to the supreme self.
*vlm.1 RÁMA said:.Tell me sir, regarding the nature of the living soul, and the manner of its assuming its different forms; and tell me also its original form, and those which it takes at different times and places.
VASISHTHA said—
स्वसंकल्पेन चेत्योक्तम् चिदित्यपरनामकम् ।
sva.saMkalpa.ina cetya.ukta.m cit iti apara.nAmaka.m |
अनन्तम् चेतनाकाशम् जीवशब्देन कथ्यते ॥७।१९।२॥
ananta.m cetana.AkAza.m jIva.zabda.ina kathyate ||7|19|2||
.
sva.oneself.saMkalpa.Concept.ina cetya.ukta.m cit.Consciousness iti."so" apara.farther/later\western/different.from\strange/extraordinary.nAmaka.having.this.name/so.called.m ananta.infinite/endless/boundless.m cetana.affectation.AkAza.Space/sky.m the boundless
jIva.Living.Jiiva/life.form.zabda.ina kathy.tell/explain.ate
.
*vlm.2. Vasishtha replied:.The infinite intelligence of God, which fills all space and vacuum; takes of its own will a subtile and minute form, which is intelligible under the name of Intellect; and it is this which is expressed by the term living soul.jIva or zoa.
*sv.2 VASISTHA replied: O Raama, it is the infinite consciousness that is known as the jIva when it becomes aware of itself as the object on account of the notion it entertains of itself. It is also known as cit or pure consciousness.
न पराणुः न स* स्थूलम् न शून्यम् न च किम्चन ।
na parANu: na sa* sthUlam na zUnyam na ca kimcana |
चिन्मात्रम् स्वानुभूति.आत्म सर्वगम् जीव* उच्यते ॥७।१९।३॥
cinmAtram svAnubhUti.Atma sarvagam jIva* ucyate ||7|19|3||
.
na parANurn na sa* sthUlam na zUnyam na ca kimcana |
cinmAtram svAnubhUti.Atma sarvagam jIva: ucyate x
न पराणुः
Not the Superatom
न स स्थूलम् it is not gross/material
न शून्यम् nor empty/void
न च किंचन nor anything at.all
चिन्.मात्रम् a measure of cit Consciousness
स्व.अनुभूति.आत्म the self.experient=Self
सर्वगम् all.going
जीव उच्यते is called the Living jIva .
*sv.3 This jIva is neither a subatomic particle, nor is it gross and physical, nor void nor anything else. The omnipresent pure consciousness is known as jIva when it experiences its own being.
*vlm.3. Its original form is niether that of a minute atom, nor a bulky mass; not an empty vacuity, nor anything having its solidity. It is the pure intellect with consciousness of itself, it is omnipresent and is called the living soul. (It is neither the empty space, nor anything contained therein).
neither the Superatom nor anything that's material,
nor empty void,
the measure of cit .Consciousness
that is the self.experient=Self that's everywhere
is called the Living jIva .
अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् ।
aNIyasAm aNIya.aMsam sthaviSTham ca sthavIyasAm |
न किम्चित् मात्रकम् च एव सर्वम् जीवम् विदुः बुधाः ॥७।१९।४॥
na kimcit mAtraka.m ca eva sarvam jIvam vidu: budhA: ||7|19|4||
.
aNIyasAm aNIya.aMsam
sthaviSTham ca sthavIyasAm
na kimcin mAtraka.m caiva
sarvam jIvam vidur budhA: .
*sv.4.5 It is more minute than an atom and larger than the largest. It is all and it is pure consciousness. That is known as the jIva by the wise.
*vlm.4. It is the minutest of the minute, and the hugest of the huge; it is nothing at all, and yet the all, which the learned designate as the living soul. (The preceding one is a negative proposition, and this an affirmative one).
यस्य यस्य पदार्थय यः भावः तेन तत्र तम् ।
yasya yasya padArthaya ya: bhAva: tena tatra tam |
स्थितम् विद्धि तदाभासम् तत् आत्म.एकान्त.वेदनात् ॥७।१९।५॥
sthitam viddhi tadAbhAsam tat Atma.ekAnta.vedanAt ||7|19|5||
.
yasya yasya padArthaya of whatever object/goal/meaning
ya: bhAva:
tena
tatra
tam
sthitam viddhi
tad AbhAsam
tad Atma.ekAnta.vedanAt .
*vlm.5. Know it as identic with the nature, property and quality, of any object whatever that exists any where; It is the light and soul of all existence, and selfsame with all, by its engrossing the knowledge of everything in itself. (Because nothing is existent in reality but in its idea, and the soul having all ideas in itself, is identic with all of them).
स* चेतति यथा यत्र यत्.यत् आशु तत् एव हि ।
sa* cetati yathA yatra yat.yat Azu tat eva hi |
तथा तत्र तदा राम भवति अनुभव.आत्मकम् ॥७।१९।६॥
tathA tatra tadA rAma bhavati anubhava.Atmaka.m ||7|19|6||
.
sa cetati yathA yatra yad
yad Azu tad.eva hi . +
tathA tatra tadA
rAma
bhavati anubhava.Atmaka.m .
*sv.6 Whatever object is experienced here is but its own reflection so experienced by it.
*vlm.6. Whatever this soul thinks in any manner, of anything at any place or time, it immediately becomes the same by its notion thereof; (i.e. Being full with the idea of a thing, it is said to be identified with the same). The collective soul becomes all whatever it thinks or wills, as the soul of God; but the individual soul thinks as it becomes at any place or time.as the soul of man or any particular being. Gloss).
पवनस्य यथा स्पन्दः चेत्यम् जीवस्य वै तथा ।
pavanasya yathA spanda: cetyam jIvasya vai tathA |
स्व.संवित्.मात्र.निर्णेयम् न उपदेशाम यक्षवत् ॥७।१९।७॥
sva.saMvit.mAtra.nirNeyam na upadezAma yakSavat ||7|19|7||
.
pavanasya yathA spanda:
cetyam jIvasya vai tathA . +
sva.saMvin.mAtra.nirNeyam
na upadezAma yakSavat .
*vlm.7. The soul possesses the power of thinking, as the air has its force in the winds; but its thoughts are directed by the knowledge of things, (that it derives by means of the senses); and not by the guidance of anyone, as the appearance of ghosts to boys.
*sv.7.8 Whatever it thinks of from moment to moment, that it experiences then and there. Such experiencing is the very nature of the jIva, even as motion is the nature of wind.
यथा एव अस्पन्दनात् वातः सन् न इव एत्य सदात्मताम् ।
yathA eva aspandanAt vAta: san na iva etya sadAtmatAm |
तथा एव अचेतनात् जीवः जीवन् न इति पराम् गतिम् ॥७।१९।८॥
tathA eva acetanAt jIva: jIvan na iti parAm gatim ||7|19|8||
.
yathA eva aspandanAt
vAta: san na iva etya sadAtmatAm
tathA eva acetanAt
jIva: jIvan na iti parAm gatim .
*vlm.8. As the existent air appears to be inexistent, without the motion of the wind; so the living soul desisting from its function of thinking, is said to be extinct in the Supreme Deity.
*sv.7.8 Whatever it thinks of from moment to moment, that it experiences then and there. Such experiencing is the very nature of the jIva, even as motion is the nature of wind.
जीवः चित्.घन.रूपत्वात् अहम् इति एव चेतनात् ।
jIva: cit.ghana.rUpatvAt aham iti eva cetanAt |
देश.काल.क्रिया.द्रव्य.शक्तीः निर्माय तिष्ठति ॥७।१९।९॥
deza.kAla.kriyA.dravya.zaktI: nirmAya tiSThati ||7|19|9||
.
jIva: . the Living.jIva
cit.ghana.rUpatvAt as Consciousness thickens into form
aham ity eva cetanAt
deza.kAla.kriyA.dravya.zaktI:
nirmAya tiSThati .
*sv.9 When such experiencing ceases, the jIva becomes Brahman.
*vlm.9. The living soul is misled to think of its individuality as the ego, by the density or dullness of its intellect; and supposes itself to be confined within a limited space of place and time, and with limited powers of action and understanding. (Thus the infinite soul mistakes itself for a finite being, by the dulness of its understanding).
देश.काल.क्रिया.द्रव्य.चर्चित.अचर्चिता स्वयम् ।
deza.kAla.kriyA.dravya.carcita.acarcitA svayam |
असत्याम् सत्यवत् स्फाराम् तावत्.मात्र.शरीरकाम् ॥७।१९।१०॥
asatyAm satyavat sphArAm tAvat.mAtra.zarIrakAm ||7|19|10||
.
deza.kAla.kriyA.dravya.carcita.acarcitA
place.time.action.dravya.carcita.acarcitA
svayam
asatyAm satyavat
sphArAm tAvan.mAtra.zarIrakAm .
*vlm.10. Being thus circumscribed by time and space, and endowed with substance and properties of action &c, it assumes to itself an unreal form or body, with the belief of its being or sober reality. (Thus the incorporeal soul, is incorporated in a corporeal frame).
*sv.10.11.12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
चेतसा हि असत्.आकाराम् प्रालेय.परमाणुताम् ।
cetasA hi asat.AkArAm prAleya.paramANutAm |
पश्यति आत्मनि अथ आत्मत्वे स्वप्ने स्व.मरण.उपमाम् ॥७।१९।११॥
pazyati Atmani atha Atmatve svapne sva.maraNa.upamAm ||7|19|11||
.
cetasA hi asadAkArAm
prAleya.paramANutAm
pazyati Atmani atha Atmatve
svapne sva.maraNa.upamAm .
*vlm.11. It then thinks itself to be enclosed in an ideal atom; as one sees himself in his dream to be involved in his unreal death.
*sv.10.11.12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
स्वप्न.स्व.अवयव.अन्यत्व.सदृशीम् ताम् विभावयन् ।
svapna.sva.avayava.anyatva.sadRzIm tAm vibhAvayan |
विस्मृत्य चेतनाम् सत्ताम् तत्ताम् एव आशु गच्छति ॥७।१९।१२॥
vismRtya cetanAm sattAm tattAm eva Azu gacchati ||7|19|12||
.
svapna.svAvayava.anyatva.sadRzIm .
thm dream.sva.avayava.anyatva.sadRzI
tAm vibhAvayan
vismRtya cetanAm sattAm
tattAm eva Azu gacchati .
*vlm.12. And as one finds in its mind his features and the members of his body, to another form in his dream; so the soul forgets her intellectual entity in her state of ignorance, and becomes of the same nature and form, as she constantly thinks upon. (It forgets its pure spiritual form, and becomes a dull material body of some kind).
*sv.10.11.12 On account of its nature as consciousness, when the jIva entertains the notion of egosense, it builds time, space, motion and substance and functions in and through the body.
एवम्रूपः बुध्यमानः प्रोच्छूनत्वम् अथ आत्मनि ।
evamrUpa: budhyamAna: procchUnatvam atha Atmani |
पश्यति आशु स्वम् आत्मानम् चन्द्र.बिम्बम् इव द्रुतम् ॥७।१९।१३॥
pazyati Azu svam AtmAnam candra.bimbam iva drutam ||7|19|13||
.
evam.rUpa: budhyamAna:
procchUnatvam atha Atmani
pazyati Azu svam AtmAnam
candra.bimbam iva drutam .
*vlm.13. Thinking itself to be thus transformed to a gross and material form, as that of viráj the macrocosm, (who combines the whole material universe in himself); it views itself as bright and spotted, as the disk of the moon with the black spot upon it.
*sv.13.14 It then perceives all these unrealities within itself as if they were real, even as a person dreams of his own death. Forgetting its true nature, it then identifies itself with its own false notions.
आत्मनि अथ इन्दु.बिम्ब.आत्मनि असौ संवित्ति.पञ्चकम् ।
Atmani atha indu.bimba.Atmani asau saMvitti.paJcaka.m |
काकतालीय.वत्.भिन्नम् उदितम् चेतति स्वयम् ॥७।१९।१४॥
kAkatAlIya.vat.bhinnam uditam cetati svayam ||7|19|14||
.
Atmani atha indu.bimba.Atmani
asau saMvitti.paJcaka.m
kAkatAlIya.vad.bhinnam
uditam cetati svayam .
*vlm.14. It then finds in its person resembling the lunar disk, the sudden union of the five senses of perception, appearing in him of themselves.
*sv.13.14 It then perceives all these unrealities within itself as if they were real, even as a person dreams of his own death. Forgetting its true nature, it then identifies itself with its own false notions.
#mud . #mudita .adj.. delighted, joyful, glad, rejoicing in (instr. or comp.) • #muditA .f.. joy, gladness, complacency; sympathy in joy; n. a kind of sexual embrace. . y1026.020
पञ्चानाम् संविदाम् पञ्च भिन्नानि अङ्गानि असौ अथ ।
paJcAnAm saMvidAm paJca bhinnAni aGgAni asau atha |
बुध्यते तानि तत्.रूप.रन्ध्राणि अनुभवति अपि ॥७।१९।१५॥
budhyate tAni tat.rUpa.randhrANi anubhavati api ||7|19|15||
.
paJcAnAm saMvidAm
paJca bhinnAni aGgAni
asau atha . +
budhyate tAni
tad.rUpa.randhrANi anubhavati api .
*sv.15 It assumes an accidental relationship with the five senses and experiences their function as if such experience were its own.
*vlm.15. These five senses are then found to have the five organs of sensation for their inlets, by which the soul perceives the sensation of their respective objects.
स *पञ्च.अवयवः पश्चात् राजते पुरुषः विराट् ।
sa *paJca.avayava: pazcAt rAjate puruSa: virAT |
अनन्त.आकार.संवित्तिः अ.व्यक्त.आत्मा निरामयः ॥७।१९।१६॥
ananta.AkAra.saMvitti: a.vyakta.AtmA nirAmaya: ||7|19|16||
.
sa: paJca.avayava: pazcAt rAjate puruSa: virAT
ananta.AkAra.saMvitti:
a.vyakta.AtmA nirAmaya: .
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
*vlm.16. Then the puruSa or first male power known as viráj, manifests, himself in five other forms said to be the members of his person; and these are the sun, the sides, water, air, and the land, which are the objects of five senses said before. He then becomes of endless forms according to the infinity of objects of his knowledge: (i. e. the thoughts in this mind). He is thus manifested in his objective forms, but is quite unknown to us in his subjective or causal form, which is unchangeable and undecaying.
मनोमयो असौ उदितः परस्मात् प्रथम.उत्थितः ।
manomayo asau udita: parasmAt prathama.utthita: |
आकाश.विशदः शान्तः नित्य.आनन्द.विभामयः ॥७।१९।१७॥
AkAza.vizada: zAnta: nitya.Ananda.vibhAmaya: ||7|19|17||
.
manomaya: asau udita:
parasmAt prathama.utthita:
AkAza.vizada: zAnta:
nitya.Ananda.vibhAmaya: .
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
*vlm. 17. He sprang up at first from the supreme being, as its mental energy or the mind; and was manifest in the form of the calm and clear firmament, with the splendour of eternal delight.
स* च अपि अ.पञ्चभूत.आत्मा पञ्चभूत.आत्मक उपमः ।
sa* ca api a.paJcabhUta.AtmA paJcabhUta.Atmaka upama: |
विराट्.आत्म.एक.पुरुषः परमः परमेश्वरः ॥७।१९।१८॥
virAT.Atma.eka.puruSa: parama: paramezvara: ||7|19|18||
.
sa: ca api a.paJcabhUta.AtmA
paJcabhUtAtmaka upama:
virADAtma.eka.puruSa:
parama: paramezvara: .
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat (cosmic person), endowed with these five faculties. This is still the subtle and mental being and this is the first emanation from the supreme being.
*vlm.18. He was not of the five elemental form, but was the soul of the five element, he is called the Viráj puruSa .the macrocosm of the world, and the supreme lord of all. (He was the collective body of all individual ones).
स्वयम् एव आशु भवति स्वयम् एव विलीयते ।
svayam eva Azu bhavati svayam eva vilIyate |
स्वयम् एव प्रसरति स्वयम् संकोचम् एति च ॥७।१९।१९॥
svayam eva prasarati svayam saMkocam eti ca ||7|19|19||
.
svayam eva Azu bhavati
svayam eva vilIyate . +
svayam eva prasarati
svayam saMkocam eti ca .
*vlm.19. He rises spontaneously of himself, and then subsides in himself; he expands his own essence all over the universe, and at last contracts the whole in himself.
*sv.19.20 This person arises of his own accord, grows, decays, expands and contracts, then ceases to be.
स्व.संकल्प.कृतेन असौ कल्प.ओघेन क्षणेन च ।
sva.saMkalpa.kRtena asau kalpa.oghena kSaNena ca |
यदृच्छया उदेति पुनः पुनः भूत्वा उपशाम्यति ॥७।१९।२०॥
yadRcchayA udeti puna: puna: bhUtvA upazAmyati ||7|19|20||
.
sva.saMkalpa.kRtena asau
kalpa.oghena kSaNena ca . +
yadRcchayA udeti puna:
puna: bhUtvA upazAmyati .
*vlm.20. He rose in a moment with his power of volition, and with all his desires in himself; he rises of his own will at first, and after lasting long in himself, dissolves again in himself.
*sv.19.20 This person arises of his own accord, grows, decays, expands and contracts, then ceases to be.
मनःमात्र.एक.रूप.आत्मा प्रकृतेः देहः एष* सः ।
mana:mAtra.eka.rUpa.AtmA prakRte: deha: eSa* sa: |
एष* पुर्यष्टकम् प्रोक्तः सर्वस्य एव आतिवाहिकः ॥७।१९।२१॥
eSa* puryaSTaka.m prokta: sarvasya eva AtivAhika: ||7|19|21||
.
mano.mAtra.eka.rUpa=AtmA
as a Mind.measured.single.form=Self
prakRter deha eSa sa: . +
eSa puryaSTaka.m prokta:
sarvasya eva AtivAhika: .
*sv.21 He is of the nature of mind (notion or thought) and being subtle is known as the puryastaka (the eightfold city).
*vlm.21. He is the selfsame one with the mind of God, and he is the great body of the material world; and his body is called the puryashataka or container of the eight elementary principles, as also the ativáhika or of the spiritual.form.
सूक्ष्मः स्थूलः अम्बर.आत्मा एष* व्यक्तः अव्यक्तः अन्तवर्जितः ।
sUkSma: sthUla: ambara.AtmA eSa* vyakta: avyakta: antavarjita: |
सर्वस्य बह्र् अन्तर् च न किम्चित् किम्चित् एव च ॥७।१९।२२॥
sarvasya bahr antar ca na kimcit kimcit eva ca ||7|19|22||
.
sUkSma: sthUla:
ambarAtma eSa: x
vyakta: avyakta:
anta.varjita: without an end/boundary +
sarvasya bahi: anta: ca
inside and outside everything
na kimcit kimcit eva ca .
*sv.22 This subtle being is small and large, manifest and unmanifest, and pervades everything inside and out.
*vlm.22. He is as the subtile and gross air, manifest as the sky, but invisible as the subtile ether; he is both within and as well as without everything, and is yet nothing in himself.
अङ्गानि राम तस्य अष्टौ मनःषष्ठानि पञ्च च ।
aGgAni rAma tasya aSTau mana:SaSThAni paJca ca |
सा अहम्भावानि इन्द्रियाणि भाव.अभाव.मयानि च ॥७।१९।२३॥
sA ahambhAvAni indriyANi bhAva.abhAva.mayAni ca ||7|19|23||
.
aGgAni rAma tasyASTau
the limbs of it are eight
mana:SaSThAni Manas Mind and five senses
paJca ca and the five Prana Airs ..
sa.ahambhAvAni indriyANi with the organs of personal experience ..
bhAva.abhAva.mayAni ca
that experience or reject
he has a body whose limbs are the Mind and senses, the Pranas,
and the organs of experience, by means of which we exist.
*sv.23 His limbs are eight . the five senses and mind for the sixth, the egosense and being.cum.non.being.
*vlm.23. His body consists of eight members, viz.the five senses, the mind, the living principle and egoism, together with the different states of their being and not being, i. e, of their visible and invisible form: (such as outward and inward organs of perception &c).
AB. paJca jJAnêndriyAni cakArAtma.karmendriya.sahita: prANo mana: ahamkAra iti aSTAv aGgAni | bhAvAAbhAva.mayAni mUrtAAmUrta.rasa.rUpAni< Comm.
तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
tena gItA* ime vedA: saha.zabdArtha.kalpanA: |
नियतिः स्थापिता तेन तथा अद्य अपि यथास्थिता ॥७।१९।२४॥
niyati: sthApitA tena tathA adya api yathAsthitA ||7|19|24||
.
tena gItA: ime vedA: . by him these vedas have been sung
saha.zabdArtha.kalpanA:
niyati: sthApitA tena tathA adya api yathAsthitA .
#niyati
*sv.24 All the Vedas have been sung by him. By him have the modes or rules of conduct been laid down. All these prevail even today.
*vlm.24. He (in the from of Brahma), sang at first the four vedas with his four mouths; he determined the significations of words, and it was he who established the rules of conduct, which are in vogue to this time.
अनन्तम् ऊर्ध्वम् मूर्धास्य तथा अदः पादयोः तलम् ।
ananta.m Urdhvam mUrdhAsya tathA ada: pAdayo: talam |
अपर.आकाशम् उदरम् इदम् ब्रह्माण्ड.मण्डपम् ॥७।१९।२५॥
apara.AkAza.m udaram idam brahmANDa.maNDapam ||7|19|25||
.
ananta.m Urdhvam mUrdhAsya . the boundless height of his head
tathA ada: pAdayo: talam thus below the base for his feet
apara.AkAza.m udaram
idam brahmANDa.maNDapam .
*vlm.25. The high and boundless heaven, is the crown of his head; and the lower earth is the footstool of his feet; the unbounded sky is his capacious belly, and the whole universe is the temple over his body.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
लोक.अन्तराणि अनन्तानि पार्श्वकाः क्षतजम् पयः ।
loka.antarANi anantAni pArzvakA: kSatajam paya: |
मांस.पेश्यः क्षिति.धराः सरितः संतताः शिराः ॥७।१९।२६॥
mAMsa.pezya: kSiti.dharA: sarita: saMtatA: zirA: ||7|19|26||
.
loka.antarANi anantAni
pArzvakA: kSatajam paya:
mAMsa.pezya: . chunks of meat
kSiti.dharA:
sarita: saMtatA: zirA: .
*vlm.26. The multitudes of worlds all about, are the members of his body on all sides; the waters of seas are the blood of the scars upon his body; the mountains are his muscles, and the rivers and streams are the veins and arteries of his body.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
#piz #pezI –f.. a piece of flesh or meat (also #mAMsapezI or pezI mAMsamayI) SaDvBr. Gobh. MBh. (cf. #pizita) ; the fetus shortly after conception (.tvam) Nir. MBh. suSr. ; a muscle (of which there are said to be 500 in the human body) yAjJ. suSr.
रक्त.आधारा* जलधयः द्वीपानि एव अन्त्र.वेष्टनम् ।
rakta.AdhArA* jaladhaya: dvIpAni eva antra.veSTanam |
बाहवः ककुभः स्फाराः ताः तारका* रोम.संततिः ॥७।१९।२७॥
bAhava: kakubha: sphArA: tA: tArakA* roma.saMtati: ||7|19|27||
.
rakta.AdhArA* jaladhaya:
dvIpAni eva antra.veSTanam |
bAhava: kakubha: sphArA:
tA: tArakA* roma.saMtati: .
.
the oceans are his blood.vessels
the continents are his girdle of guts
his arms are the outstretched horizon
the stars his very many hairs
.
*vlm.p.27 The seas are his blood vessels and the islands are the bonds round his persons. His arms are the sides of the sky and the stars are the hairs on his body.
पञ्चाशत्.अनिल.स्कन्धा* एकोनाः प्राण.वायवः ।
paJcAzat.anila.skandhA* ekonA: prANa.vAyava: |
मार्तण्ड.मण्डलम् चण्डम् पित्तम् जठर.पावकः ॥७।१९।२८॥
mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka: ||7|19|28||
.
paJcAzad.anila.skandhA: . the 50 courses of the wind ekonA: . (less one) 49 prANa.vAyava: are his prANa Airs
mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka: .
*vlm.28. The forty.nine winds are its vital airs, the orb of the sun is its eye.ball, while its heat is the fiery bile inside its belly.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
शशङ्क.मण्डलम् जीवः श्लेष्मा शुक्रम् सितम् बलम् ।
zazaGka.maNDalam jIva: zleSmA zukram sitam balam |
मनःसंकल्प.कोश.आत्मा सार.आत्मा परम् अमृतम् ॥७।१९।२९॥
mana:saMkalpa.koza.AtmA sAra.AtmA param amRtam ||7|19|29||
.
zazaGka.maNDalam jIva: . the hare.sphere (moon) is his Living.jIva
zleSmA zukram sitam balam
mana:.saMkalpa.koza.AtmA
sAra.AtmA param.amRtam .
#zliS . #zleSman, #zleSmA phlegm, mucus; one of the three humours of the body (= #kapha).
*vlm.29. The lunar orb is the sheath of his life, and its cooling beams are the humid humours of his body; his mind is the receptacle of his desires, and the pith of his soul is the ambrosia of his immortality.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
मूलम् शरिर.वृक्षस्य बीजम् कर्म.द्रुमस्य च ।
mUlam zarira.vRkSasya bIjam karma.drumasya ca |
प्रसवात् सर्व.भावानाम् इन्दुः आनन्द.कारणम् ॥७।१९।३०॥
prasavAt sarva.bhAvAnAm indu: Ananda.kAraNam ||7|19|30||
.
mUlam zarira.vRkSasya . the root of the Body Tree
bIjam karma.drumasya ca and the seed of the karma Tree
prasavAt
sarva.bhAvAnAm indu: Ananda.kAraNam .
#prasava
#samrAT #samrADjIva. सम्राड्जीव y7019.030
*vlm.30. He is the root of the tree of the body, and the seed of the forest of actions; he is the source of all existence, and he is as the cooling moonlight diffusing delight to all beings by the heating beams of that balmy planet oshadhísa.
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
यत् इन्दु.मण्डलम् नाम स* सम्राट् जीव* उच्यते ।
yat indu.maNDalam nAma sa* samrAT jIva* ucyate |
शरीर.कर्म.मनसाम् बीजम् मूलम् च कारणम् ॥७।१९।३१॥
zarIra.karma.manasAm bIjam mUlam ca kAraNam ||7|19|31||
.
yat indu.maNDalam nAma what is called the lunar sphere
sa: samrAT jIva ucyate . +
zarIra.karma.manasAm
bIjam mUlam ca kAraNam .
*vlm.31. The orb of the moon, is said in the sruti as the lord of life, the cause of the body and thoughts and actions of all living beings; (by growing the vegetable food for their subsistence and sustenance of their lives).
*sv. His head is the highest of all, his feet are the netherworld, space is his belly, all the worlds his side, water his blood, the mountains and the earth are his flesh, the rivers are his blood vessels, the directions are his arms, the stars are his hairs, the cosmic winds his prANa, his life.spark is the lunar sphere and his mind is the aggregate of all notions. His self is the supreme self.
अस्मात् इन्दु.विराट् जीवात् प्रसरन्ति जगत्.त्रये ।
asmAt indu.virAT jIvAt prasaranti jagat.traye |
जीवा मनांसि कर्माणि सुखानि अत्र अमृतानि च ॥७।१९।३२॥
jIvA manAMsi karmANi sukhAni atra amRtAni ca ||7|19|32||
.
asmAt indu.virAT jIvAt
prasaranti jagat.traye . +
jIvA manAMsi karmANi
sukhAni atra amRtAni ca .
*sv.32 From this cosmic person or jIva other jIvas arise and are distributed throughout the three worlds.
*vlm.32. It is from this moon like viráj, that contains all vitaliself, that all other living beings in the universe take their rise; hence the moon is the container of life, mind, action and the sweet ambrosia of all living beings.
विराज* एते संकल्पा* ब्रह्म.विष्णु.हर.आदयः ।
virAja* ete saMkalpA* brahma.viSNu.hara.Adaya: |
तस्य चित्त.चमत्काराः सुर.असुर.नभश्चराः ॥७।१९।३३॥
tasya citta.camatkArA: sura.asura.nabhazcarA: ||7|19|33||
.
virAja* ete saMkalpA*
brahma.viShNu.hara.shiva &c
tasya citta.camatkArA:
sura asura.nabhazcarA: .
*vlm.33. It is the will or desire of viráj, that produced the gods Brahmá, Vishnu and Siva from himself; and all the celestial deities and demons, are the miraculous creation of his mind.
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
चित्.स्वभावः बुध्यमानः प्रालेय.परमाणुताम् ।
cit.svabhAva: budhyamAna: prAleya.paramANutAm |
यदा आदौ भावयति आशु तदा तत्र एव तिष्ठति ॥७।१९।३४॥
yadA Adau bhAvayati Azu tadA tatra eva tiSThati ||7|19|34||
.
cit.svabhAva: . Conscious.nature
budhyamAna:
prAleya.paramANutAm
yadA Adau bhAvayati Azu
tadA tatraiva tiSThati .
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
*vlm.34. It is the wonderful nature of the intelligent Intellect, that whatever it thinks upon in its form of an infinitessimal atom, the same appears immediately before it in its gigantic form and size.
तेन एतत् एव जीवस्य स्थानम् विद्धि रघु.उद्वह ।
tena etat eva jIvasya sthAnam viddhi raghu.udvaha |
पञ्च.अवयवम् एतत् तः शरीरम् अनुभूयते ॥७।१९।३५॥
paJca.avayavam etat ta: zarIram anubhUyate ||7|19|35||
.
tena etat eva jIvasya
sthAnam viddhi know as the sthAna.locus
raghUdvaha best of the raghus
paJca.avayavam etat tat zarIram anubhUyate .
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
*vlm.35. Know Ráma, the whole universe to be seat of the soul of viráj; (i. e. the whole universe to be teeming with life), and the five elements to compose the five component parts of his body. (Whose body is all nature and whose soul is God).
विराट् जीवात् चन्द्रमसः जीव.भूतानि देहिनाम् ।
virAT jIvAt candramasa: jIva.bhUtAni dehinAm |
प्र.सरन्ति अन्न.जातानि प्रालेय.विसर.आत्मना ॥७।१९।३६॥
pra.saranti anna.jAtAni prAleya.visara.AtmanA ||7|19|36||
.
virAT
jIvAt candramasa:
jIva.bhUtAni dehinAm the living beings of the embodied
prasaranti anna.jAtAni . proceed those born of food
prAleya.visara.AtmanA .
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
*vlm.36. Viráj that shines as the collective or universal soul of the world, in the bright orb of the moon, diffuses light and life to all individuals by spreading the moonbeams which produces the vegetable food for the supportance and sustenance of living beings.
तानि एव देहि.देहेषु जीवा* जीवन्ति जीविषु ।
tAni eva dehi.deheSu jIvA* jIvanti jIviSu |
मनः भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥७।१९।३७॥
mana: bhUtvA viceSTante karma janmasu kAraNam ||7|19|37||
.
tAni eva dehi.deheSu
jIvA: jIvanti jIviSu the living live in living things
manas bhUtvA viceSTante
karma janmasu kAraNam .
*vlm.37. The vegetable substances, which supply the animal bodies with their sustenance; and thereby produce the life of living beings; produce also the mind which becomes the cause of the actions and future births of persons by its efforts towards the
same.
*sv. Brahma, Visnu, Rudra and others are its mental creations. The manifestations of its thought.forms are the gods and the demons and the celestials. The jIva arose from consciousness and that is its location.
एवम् विराट्.सहस्राणि महाकल्प.शतानि च ।
evam virAT.sahasrANi mahAkalpa.zatAni ca |
गतानि अथ भविष्यन्ति नाना.आचाराणि सन्ति च ॥७।१९।३८॥
gatAni atha bhaviSyanti nAnA.AcArANi santi ca ||7|19|38||
.
evam virAT.sahasrANi . so thousands of virATs
mahAkalpa.zatAni ca
gatAni atha bhaviSyanti
nAnAcArANi santi ca .
*sv.38.39 Thousands of such virat have arisen and will arise in the future.
*vlm.38. In this manner a thousand viráts and hundreds of Mahákalpa periods have passed away; and, there many such still existing and yet to appear, with varieties of customs and manners of peoples in different ages and climes.
सर्वto 'नुभव.रूपया अनया
sarvata: anubhava.rUpayA anayA
सत्तया उत्तम.पदाd अभिन्नया ।
sattayA uttama.padAt abhinnayA |
अन्त.वर्जित.महाङ्ग.सङ्गया
anta.varjita.mahAGga.saGgayA
तिष्ठति इति पुरुषः पुro विराट् ॥७।१९।३९॥
tiSThati iti puruSa: pura: virAT ||7|19|39||
.
sarvata:
anubhava.rUpayA anayA w this form of experience
sattayA . w the state of being.So
uttama.padAt a.bhinnayA w not distinct from the highest state +
anta.varjita.mahAGga.saGgayA
w anta.varjita.mahAGga.saGga
tiSThati iti puruSa: pura: virAT
.
*sv.38.39 Thousands of such virat have arisen and will arise in the future.
*vlm.39. The first and best and supremely blest virát.the male Deity, resides in this manner of our conception of him, and indistinct in his essence from the state of transcendent divinity; with his huge body extending beyond the limits of space and
time. (This viráj or Brahmá is the Demiurgus of platonic philosophy).
.
oॐm
.
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FM7020 VIRAT THE PERSON 3.FB12 .z18
https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
Jiva Das
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FM.7.1.FM.7.24
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DN7019 VIR*AA*T, THE CREATIVE BRAHM*AA* 3.FB12
सर्ग ७.१८
sarga 7.18
राम उवाच ।
rAma* uvAca |
मुने जीवस्य यत् रूपम् आकृति ग्रहणम् तथा ।
mune jIvasya yat rUpam AkRti grahaNam tathA |
यथा च परमात्मत्वम् स्थानम् यत् च अस्य तत् वद ॥७।१९।१॥
yathA ca paramAtmatvam sthAnam yat ca asya tat vada ||7|19|1||
वसिष्ठ उवाच ।
vasiSTha uvAca |
स्व.संकल्पेन चेत्य.उक्तम् चित् इति अपर.नामकम् ।
अनन्तम् चेतन.आकाशम् जीव.शब्देन कथ्यते ॥७।१९।२॥
न पराणुः न स* स्थूलम् न शून्यम् न च किम्चन ।
na parANu: na sa* sthUlam na zUnyam na ca kimcana |
चिन्मात्रम् स्वानुभूति.आत्म सर्वगम् जीव* उच्यते ॥७।१९।३॥
cinmAtram svAnubhUti.Atma sarvagam jIva* ucyate ||7|19|3||
अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् ।
aNIyasAm aNIya.aMsam sthaviSTham ca sthavIyasAm |
न किम्चित् मात्रकम् च एव सर्वम् जीवम् विदुः बुधाः ॥७।१९।४॥
यस्य यस्य पदार्थय यः भावः तेन तत्र तम् ।
yasya yasya padArthaya ya: bhAva: tena tatra tam |
स्थितम् विद्धि तदाभासम् तत् आत्म.एकान्त.वेदनात् ॥७।१९।५॥
sthitam viddhi tadAbhAsam tat Atma.ekAnta.vedanAt ||7|19|5||
स* चेतति यथा यत्र यत्.यत् आशु तत् एव हि ।
sa* cetati yathA yatra yat.yat Azu tat eva hi |
तथा तत्र तदा राम भवति अनुभव.आत्मकम् ॥७।१९।६॥
सूक्ष्मः स्थूलः अम्बर.आत्मा एष* व्यक्तः अव्यक्तः अन्तवर्जितः ।
sUkSma: sthUla: ambara.AtmA eSa* vyakta: avyakta: antavarjita: |
सर्वस्य बह्र् अन्तर् च न किम्चित् किम्चित् एव च ॥७।१९।२२॥
sarvasya bahr antar ca na kimcit kimcit eva ca ||7|19|22||
अङ्गानि राम तस्य अष्टौ मनःषष्ठानि पञ्च च ।
aGgAni rAma tasya aSTau mana:SaSThAni paJca ca |
सा अहम्भावानि इन्द्रियाणि भाव.अभाव.मयानि च ॥७।१९।२३॥
sA ahambhAvAni indriyANi bhAva.abhAva.mayAni ca ||7|19|23||
तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
tena gItA* ime vedA: saha.zabdArtha.kalpanA: |
नियतिः स्थापिता तेन तथा अद्य अपि यथास्थिता ॥७।१९।२४॥
niyati: sthApitA tena tathA adya api yathAsthitA ||7|19|24||
अनन्तम् ऊर्ध्वम् मूर्धास्य तथा अदः पादयोः तलम् ।
अपर.आकाशम् उदरम् इदम् ब्रह्माण्ड.मण्डपम् ॥७।१९।२५॥
sarvata: anubhava.rUpayA anayA
सत्तया उत्तम.पदा*d **अ*भिन्नया ।
sattayA uttama.padAt abhinnayA |
अन्त.वर्जित.महाङ्ग.सङ्गया
anta.varjita.mahAGga.saGgayA
tiSThati iti puruSa: pura: virAT ||7|19|39||
||
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FM.7.1.FM.7.24
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*o*ॐ*m*
FM.7.19
*VIRAAT, THE CREATIVE BRAHMAA*
*virAj, *virAT . ruling far and wide, sovereign, excellent, splendid a. a
excellence, pre*eminence, high rank, dignity, majesty *.m..* or *–f.. +
Viraat, *the first progeny of Brahm*aa* ( Brahm*aa* having divided his own
*virAj, who then produced the first Manu, svAyambhuva Svayam.bhuva the
vaizvAnara, q. v.) +
मुने जीवस्य यद्रूपमाकृति ग्रहणम् तथा । यथा च परमात्मत्वम् स्थानम् यच्चास्य त
द्वद ॥७।१९।१॥
mune jIva.sya yat rUpam AkRti grahaNam tathA yathA ca paramAtmatvam sthAnam
yat ca a.sya tat vada
.
mune* O Muni*
jIv*a.sya *yad rUpam *what is the form of the **the Living jIva?*
AkRti grahaNam
tathA
yathA ca paramAtmatvam sthAnam
*. *
*sv.1 R*AA*MA asked: O sage, kindly tell me the form, the nature, the
*vlm.1 RÁMA said:.Tell me sir, regarding the nature of the living soul, and
the manner of its assuming its different forms; and tell me also its
original form, and those which it takes at different times and places.
स्वसंकल्पेन चेत्योक्तम् चिदित्यपरनामकम् । अनन्तम् चेतनाकाशम् जीवशब्देन
cetana.AkAza.m jIva.zabda.ina kathyate
.
sva.*oneself*.saMkalpa.*Concept.ina *cetya.u*kta.m *cit.*Consciousness* iti.
*"so"* apara.*farther/later\western/different.from\strange/extraordinary*
.nAmaka.*having.this.name/so.called <http://having.this.name/so.called>*.m
ananta.*infinite/endless/boundless.m *cetana.*affectation*.AkAza.*Space/sky*.m
*the boundless*
jIva.*Living.Jiiva/life.form*.zab*da.ina *kathy.*tell/explain*.ate
*. *
*vlm.2. Vasishtha replied:.The infinite intelligence of God, which fills
all space and vacuum; takes of its own will a subtile and minute form,
which is intelligible under the name of Intellect; and it is this which is
expressed by the term living soul.jIva or zoa.
of the notion it entertains of itself. It is also known as cit or pure
consciousness.
सर्वगम् जीव उच्यते ॥७।१९।३॥
na parANu: na sa* sthUlam na zUnyam na ca kiMcana cinmAtram svAnubhUti.Atma
sarvagam jIva* ucyate
.
na parANurn na sa* sthUlam na zUnyam na ca ki*Mc*ana |
cinmAtra.*Conscious.mode*.m sva.*Ur/own*.anubhUti.*experience*.Atma.*self*
sarva.*every/all*.ga.*going*.m jIva.*Life/form*: ucy.*speak/say.*ate
.
न पराणुः
*Not the Superatom *
न स स्थूलम् it is not gross/material
न शून्यम् nor empty/void
न च किंचन nor anything at.all
चिन्.मात्रम् a measure of cit Consciousness
सर्वगम् all.going
जीव उच्यते is called the Living jIva .
*sv.3 This jIva is neither a subatomic particle, nor is it gross and
physical, nor void nor anything else. The omnipresent pure consciousness is
known as jIva when it experiences its own being.
*vlm.3. Its original form is niether that of a minute atom, nor a bulky
mass; not an empty vacuity, nor anything having its solidity. It is the
pure intellect with consciousness of itself, it is omnipresent and is
called the living soul. (It is neither the empty space, nor anything
contained therein).
*nor empty void,*
*the measure of cit .Consciousness*
*that is the self.experient=Self that's everywhere*
*is called the Living jIva .*
अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् । न किम्चिन्मात्रकम् चैव सर्वम्
aNIyasAm aNIya.aMsam
sthaviSTham ca sthavIyasAm
sarvam jIvam vi*dus *budha.*wise/divine*.a:
*. *
*sv.4.5 It is more minute than an atom and larger than the largest. It is
all and it is pure consciousness. That is known as the jIva by the wise.
*vlm.4. It is the minutest of the minute, and the hugest of the huge; it is
nothing at all, and yet the all, which the learned designate as the living
soul. (The preceding one is a negative proposition, and this an affirmative
one).
कान्तवेदनात् ॥७।१९।५॥
yasya yasya padArthaya ya: bhAva: tena tatra tam sthitam viddhi tadAbhAsam
tat Atma.ekAnta.vedanAt
.
y*a.sya yasya *padArthaya of whatever object/goal/meaning
ya: bhAva:
tena
tatra
tam
sthitam viddhi
tad AbhAsam
*vlm.5. Know it as identic with the nature, property and quality, of any
object whatever that exists any where; It is the light and soul of all
existence, and selfsame with all, by its engrossing the knowledge of
everything in itself. (Because nothing is existent in reality but in its
idea, and the soul having all ideas in itself, is identic with all of
them).
६॥
sa* cetati yathA yatra yat.yat Azu tat eva hi tathA tatra tadA rAma bhavati
anubhava.Atmaka.m
.
sa cetati yathA yatra yad
tathA tatra tadA
rAma
bhavati anubhava.Atm*aka.m*
*. *
*sv.6 Whatever object is experienced here is but its own reflection so
experienced by it.
*vlm.6. Whatever this soul thinks in any manner, of anything at any place
or time, it immediately becomes the same by its notion thereof; (i.e. Being
full with the idea of a thing, it is said to be identified with the same).
The collective soul becomes all whatever it thinks or wills, as the soul of
God; but the individual soul thinks as it becomes at any place or time.as
the soul of man or any particular being. Gloss).
sva.saMvit.mAtra.nirNeya.m na upadezAma yakSavat
.
pavan*a.sya *yathA spanda: ce*tya.m *jIv*a.sya *vai tathA
sva.saMvin.mAtra.nirN*eya.m *
na.*not* upadez.*teach/show.*Ama yakSa.*Guard*.vat.*like*
*. *
*vlm.7. The soul possesses the power of thinking, as the air has its force
in the winds; but its thoughts are directed by the knowledge of things,
(that it derives by means of the senses); and not by the guidance of
anyone, as the appearance of ghosts to boys.
*sv.7.8 Whatever it thinks of from moment to moment, that it experiences
then and there. Such experiencing is the very nature of the jIva, even as
motion is the nature of wind.
.
yathA eva aspandanAt
vAta: san na iva etya sadAtmatAm
tathA eva acetanAt
*vlm.8. As the existent air appears to be inexistent, without the motion of
the wind; so the living soul desisting from its function of thinking, is
said to be extinct in the Supreme Deity.
*sv.7.8 Whatever it thinks of from moment to moment, that it experiences
then and there. Such experiencing is the very nature of the jIva, even as
motion is the nature of wind.
nirmAya tiSThati
.
jIva: *. the Living.jIva *
cit.ghana.rUpatvAt* as Consciousness thickens into form *
aham ity eva cetanAt
deza.kAla.kriyA.dravya.zaktI:
*. *
*sv.9 When such experiencing ceases, the jIva becomes Brahman.
*vlm.9. The living soul is misled to think of its individuality as the ego,
by the density or dullness of its intellect; and supposes itself to be
confined within a limited space of place and time, and with limited powers
of action and understanding. (Thus the infinite soul mistakes itself for a
finite being, by the dulness of its understanding).
मात्रशरीरकाम् ॥७।१९।१०॥
deza.kAla.kriyA.dravya.carcita.acarcitA svayam asatyAm satyavat sphAra.am
tAvat.mAtra.zarIrakAm
.
deza.kAla.kriyA.dravya.carcita.acarcitA
*place.time.action*.dravya.carcita.acarcitA
svayam
asatyAm satyavat
sphA*ra.am <http://ra.am> *tAvat.*that.much*.mAtra.*measure/mode/mere*
.zarIra.*body*.ka.*thing/ism*.am* . *
*vlm.10. Being thus circumscribed by time and space, and endowed with
substance and properties of action &c, it assumes to itself an unreal form
or body, with the belief of its being or sober reality. (Thus the
incorporeal soul, is incorporated in a corporeal frame).
*sv.10.11.12 On account of its nature as consciousness, when the jIva
entertains the notion of egosense, it builds time, space, motion and
substance and functions in and through the body.
स्वमरणोपमाम् ॥७।१९।११॥
cetasA hi asat.AkA*ra.am <http://ra.am> *prAleya.paramANutAm pazyati Atmani
atha Atmatve svapna.i sva.maraNa.upama.am
.
cetasA hi asadAkA*ra.am <http://ra.am> *
prAleya.paramANutAm
pazyati Atmani atha Atmatve
.
*vlm.11. It then thinks itself to be enclosed in an ideal atom; as one sees
himself in his dream to be involved in his unreal death.
*sv.10.11.12 On account of its nature as consciousness, when the jIva
entertains the notion of egosense, it builds time, space, motion and
substance and functions in and through the body.
मेवाशु गच्छति ॥७।१९।१२॥
svapna.sva.avayava.anyatva.sadRzIm tAm vibhAvayan vismRtya cetanAm sattAm
.
*thm dream*.sva.avayava.anyatva.sadRzI
tAm vibhAvayan
vismRtya cetanAm sattAm
<http://going.to>*.ati
.
*vlm.12. And as one finds in its mind his features and the members of his
body, to another form in his dream; so the soul forgets her intellectual
entity in her state of ignorance, and becomes of the same nature and form,
as she constantly thinks upon. (It forgets its pure spiritual form, and
becomes a dull material body of some kind).
*sv.10.11.12 On account of its nature as consciousness, when the jIva
entertains the notion of egosense, it builds time, space, motion and
substance and functions in and through the body.
चन्द्रबिम्बमिव द्रुतम् ॥७।१९।१३॥
evamrUpa: budhyamAna: procchUnatvam atha Atmani pazyati Azu svam AtmAnam
candra.bimba.m iva druta.m
.
evam.rUpa: budhyamAna:
procchUnatvam atha Atmani
pazyati Azu svam AtmAnam
.
*vlm.13. Thinking itself to be thus transformed to a gross and material
form, as that of viráj the macrocosm, (who combines the whole material
universe in himself); it views itself as bright and spotted, as the disk of
the moon with the black spot upon it.
*sv.13.14 It then perceives all these unrealities within itself as if they
were real, even as a person dreams of his own death. Forgetting its true
nature, it then identifies itself with its own false notions.
.
Atmani atha indu.bimba.Atmani
asau saMvitti.paJc*aka.m *
kAkatAlIya.vad.bhinnam
uditam cetati svayam *. *
*vlm.14. It then finds in its person resembling the lunar disk, the sudden
union of the five senses of perception, appearing in him of themselves.
*sv.13.14 It then perceives all these unrealities within itself as if they
were real, even as a person dreams of his own death. Forgetting its true
nature, it then identifies itself with its own false notions.
comp.) • #*muditA* .f.. joy, gladness, complacency; sympathy in joy; n. a
बुध्यते तानि तत्.रूप.रन्ध्राणि अनुभवति अपि ॥७।१९।१५॥
||7|19|15||
.
paJcAnAm saMvidAm
paJca bhinnAni aGgAni
budhyate tAni
tad.rUpa.randhrANi anubhavati api *. *
*sv.15 It assumes an accidental relationship with the five senses and
experiences their function as if such experience were its own.
*vlm.15. These five senses are then found to have the five organs of
sensation for their inlets, by which the soul perceives the sensation of
their respective objects.
स *पञ्च.अवयवः पश्चात् राजते पुरुषः विराट् ।
||7|19|16||
.
sa: paJca.avayava: pazcAt rAjate puruSa: virAT
ananta.AkAra.saMvitti:
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat
(cosmic person), endowed with these five faculties. This is still the
subtle and mental being and this is the first emanation from the supreme
being.
*vlm.16. Then the puruSa or first male power known as viráj, manifests,
himself in five other forms said to be the members of his person; and these
are the sun, the sides, water, air, and the land, which are the objects of
five senses said before. He then becomes of endless forms according to the
infinity of objects of his knowledge: (i. e. the thoughts in this mind). He
is thus manifested in his objective forms, but is quite unknown to us in
his subjective or causal form, which is unchangeable and undecaying.
मनोमयो असौ उदितः परस्मात् प्रथम.उत्थितः ।
||7|19|17||
.
manomaya: asau udita:
parasmAt prathama.utthita:
AkAza.vizada: zAnta:
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat
(cosmic person), endowed with these five faculties. This is still the
subtle and mental being and this is the first emanation from the supreme
being.
*vlm. 17. He sprang up at first from the supreme being, as its mental
energy or the mind; and was manifest in the form of the calm and clear
firmament, with the splendour of eternal delight.
विराट्.आ* tmaix *क.पुरुषः परमः परमेश्वरः ॥७।१९।१८॥
sa* ca api a.paJcabhUta.AtmA paJcabhUta.Atmaka upama:
||7|19|18||
.
sa: ca api a.paJcabhUta.AtmA
paJcabhUtAtmaka upama:
virADAtma.eka.puruSa:
parama: paramezvara:
.
*sv.16.17.18 It shines as the purusa (indwelling presence) and virat
(cosmic person), endowed with these five faculties. This is still the
subtle and mental being and this is the first emanation from the supreme
being.
*vlm.18. He was not of the five elemental form, but was the soul of the
five element, he is called the Viráj puruSa .the macrocosm of the world,
and the supreme lord of all. (He was the collective body of all individual
ones).
स्वय* mex *व प्रसरति स्वयम् संकोच* mex *ति च ॥७।१९।१९॥
svayam eva Azu bhavati svayam eva vilIyate svayam eva prasarati svayam
||7|19|19||
.
svayam eva Azu bhavati
svayam eva prasarati
svayam saMkocam eti ca *. *
*vlm.19. He rises spontaneously of himself, and then subsides in himself;
he expands his own essence all over the universe, and at last contracts the
whole in himself.
*sv.19.20 This person arises of his own accord, grows, decays, expands and
contracts, then ceases to be.
स्व.संकल्प.कृतेन असौ कल्प.ओघेन क्षणेन च ।
||7|19|20||
.
sva.saMkalpa.kRtena asau
yadRcchayA udeti puna:
puna: bhUtvA upazAmyati
.
*vlm.20. He rose in a moment with his power of volition, and with all his
desires in himself; he rises of his own will at first, and after lasting
long in himself, dissolves again in himself.
*sv.19.20 This person arises of his own accord, grows, decays, expands and
contracts, then ceases to be.
मनःमात्र.एक.रूप.आत्मा प्रकृतेः देहः एष* सः ।
mana:mAtra.eka.rUpa.AtmA prakRte: deha: eSa* sa: eSa* puryaST*aka.m *prokta:
sarv*a.sya *eva AtivAhika:
||7|19|21||
.
mano.mAtra.eka.rUpa=AtmA
prakRter deha eSa sa: *. + *
eSa puryaST*aka.m *prokta:
sarv*a.sya *eva AtivAhika: *. *
*sv.21 He is of the nature of mind (notion or thought) and being subtle is
known as the puryastaka (the eightfold city).
*vlm.21. He is the selfsame one with the mind of God, and he is the great
body of the material world; and his body is called the puryashataka or
container of the eight elementary principles, as also the ativáhika or of
the spiritual.form.
सूक्ष्मः स्थूलः अम्बर.आत्मा एष* व्यक्तः अव्यक्तः अन्तवर्जितः ।
sUkSma: sthUla: ambara.AtmA eSa* vyakta: avyakta: antavarjita: sarv*a.sya *bahr
antar ca na ki*Mc*it ki*Mc*it eva ca
||7|19|22||
.
sUkSma: sthUla:
vyakta: avyakta:
anta.varjita:* without an end/boundary + *
sarv*a.sya *bahi: anta: ca
*inside and outside everything *
na ki*Mc*it ki*Mc*it eva ca *. *
*sv.22 This subtle being is small and large, manifest and unmanifest, and
pervades everything inside and out.
*vlm.22. He is as the subtile and gross air, manifest as the sky, but
invisible as the subtile ether; he is both within and as well as without
everything, and is yet nothing in himself.
अङ्गानि राम तस्य अष्टौ मनःषष्ठानि पञ्च च ।
aGgAni rAma t*a.sya *aSTau mana:SaSThAni paJca ca sA ahambhAvAni indriyANi
||7|19|23||
.
aGgAni rAma tasyASTau
mana:SaSThAni* Manas Mind and five senses *
paJca ca and the five Prana Airs ..
sa.ahambhAvAni indriyANi with the organs of personal experience ..
bhAva.abhAva.mayAni ca
*he has a body whose limbs are the Mind and senses, the Pranas, *
*and the organs of experience, by means of which we exist. *
*sv.23 His limbs are eight . the five senses and mind for the sixth, the
egosense and being.cum.non.being.
*vlm.23. His body consists of eight members, viz.the five senses, the mind,
the living principle and egoism, together with the different states of
their being and not being, i. e, of their visible and invisible form: (such
as outward and inward organs of perception &c).
iti aSTAv aGgAni | bhAv*AA*bhAva.mayAni mUrt*AA*mUrta.rasa.rUpAni< Comm.
तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
||7|19|24||
.
saha.zabdArtha.kalpanA:
niyati: sthApitA tena tathA adya api yathAsthitA *. *
#niyati
*sv.24 All the Vedas have been sung by him. By him have the modes or rules
of conduct been laid down. All these prevail even today.
*vlm.24. He (in the from of Brahma), sang at first the four vedas with his
four mouths; he determined the significations of words, and it was he who
established the rules of conduct, which are in vogue to this time.
अनन्तम् ऊर्ध्वम् मूर्धास्य तथा अदः पादयोः तलम् ।
ananta.m Urdhvam mUrdhAsya tathA ada: pAdayo: talam apara.AkAza.m udaram
||7|19|25||
.
tathA ada: pAdayo: talam *thus below the base for his feet *
apara.Ak*Aza.m *udaram
idam brahmANDa.maNDapam *. *
*vlm.25. The high and boundless heaven, is the crown of his head; and the
lower earth is the footstool of his feet; the unbounded sky is his
capacious belly, and the whole universe is the temple over his body.
*sv. His head is the highest of all, his feet are the netherworld, space is
his belly, all the worlds his side, water his blood, the mountains and the
earth are his flesh, the rivers are his blood vessels, the directions are
his arms, the stars are his hairs, the cosmic winds his prANa, his
life.spark is the lunar sphere and his mind is the aggregate of all
notions. His self is the supreme self.
||7|19|26||
.
loka.antarANi anantAni
pArzvakA: kSatajam paya:
kSiti.dharA:
sarita: saMtatA: zirA:
*. *
*vlm.26. The multitudes of worlds all about, are the members of his body on
all sides; the waters of seas are the blood of the scars upon his body; the
mountains are his muscles, and the rivers and streams are the veins and
arteries of his body.
*sv. His head is the highest of all, his feet are the netherworld, space is
his belly, all the worlds his side, water his blood, the mountains and the
earth are his flesh, the rivers are his blood vessels, the directions are
his arms, the stars are his hairs, the cosmic winds his prANa, his
life.spark is the lunar sphere and his mind is the aggregate of all
notions. His self is the supreme self.
conception (.tvam) Nir. MBh. suSr. ; a muscle (of which there are said to
be 500 in the human body) yAjJ. suSr.
बाहवः ककुभः स्फाराः ताः तारका* रोम.संततिः ॥७।१९।२७॥
sphArA: tA: tArakA* roma.saMtati:
||7|19|27||
.
rakta.AdhArA* jaladhaya:
dvIpAni eva antra.veSTanam |
bAhava: kakubha: sphArA:
*. *
*the oceans are his blood.vessels*
*the continents are his girdle of guts*
*his arms are the outstretched horizon*
*the stars his very many hairs*
*.*
*vlm.p.27 The seas are his blood vessels and the islands are the bonds
round his persons. His arms are the sides of the sky and the stars are the
hairs on his body.
जठरपावकः ॥७।१९।२८॥
paJcAzat.anila.skandhA* ekonA: prANa.vAyava: | mArtaNDa.maNDalam caNDam
pittam jaThara.pAvaka:
.
paJcAzad.anila.skandhA:* . **the 50 courses of the wind *ekonA:* . *(*less
one) 49 *prANa.vAyava: *are his prANa Airs *
mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka:
*. *
*vlm.28. The forty.nine winds are its vital airs, the orb of the sun is its
eye.ball, while its heat is the fiery bile inside its belly.
*sv. His head is the highest of all, his feet are the netherworld, space is
his belly, all the worlds his side, water his blood, the mountains and the
earth are his flesh, the rivers are his blood vessels, the directions are
his arms, the stars are his hairs, the cosmic winds his prANa, his
life.spark is the lunar sphere and his mind is the aggregate of all
notions. His self is the supreme self.
परममृतम् ॥७।१९।२९॥
zazaGka.maNDalam jIva: zleSmA zukram sitam balam mana:saMkalpa.koza.AtmA
sAra.AtmA param amRtam
.
zazaGka.maNDalam jIva:* . **the hare.sphere (moon) is his Living.jIva *
zleSmA zukram sitam balam
mana:.saMkalpa.koza.AtmA
#zliS . #*zleSman*, #zleSmA phlegm, mucus; one of the three humours of the
*vlm.29. The lunar orb is the sheath of his life, and its cooling beams are
the humid humours of his body; his mind is the receptacle of his desires,
and the pith of his soul is the ambrosia of his immortality.
*sv. His head is the highest of all, his feet are the netherworld, space is
his belly, all the worlds his side, water his blood, the mountains and the
earth are his flesh, the rivers are his blood vessels, the directions are
his arms, the stars are his hairs, the cosmic winds his prANa, his
life.spark is the lunar sphere and his mind is the aggregate of all
notions. His self is the supreme self.
नन्दकारणम् ॥७।१९।३०॥
mUlam zarira.vRkS*a.sya *bIjam karma.drum*a.sya *ca prasavAt sarva.bhAvAnAm
indu: Ananda.kAraNam
.
mUlam zarira.vRkS*a.sya **. the root of the Body Tree *
bIjam karma.drum*a.sya *ca *and the seed of the karma Tree *
prasavAt
sarva.bhAvAnAm indu: Ananda.kAraNam *. *
#prasava
#samrAT #samrADjIva. सम्राड्जीव y7019.030
*vlm.30. He is the root of the tree of the body, and the seed of the forest
of actions; he is the source of all existence, and he is as the cooling
moonlight diffusing delight to all beings by the heating beams of that
balmy planet oshadhísa.
*sv. His head is the highest of all, his feet are the netherworld, space is
his belly, all the worlds his side, water his blood, the mountains and the
earth are his flesh, the rivers are his blood vessels, the directions are
his arms, the stars are his hairs, the cosmic winds his prANa, his
life.spark is the lunar sphere and his mind is the aggregate of all
notions. His self is the supreme self.
mUlam ca kAraNam
.
yat indu.maNDalam nAma *what is called the lunar sphere*
sa: samrAT jIva ucyate *. + *
zarIra.karma.manasAm
bIja.*seed*.m mUla.*root *m ca.*and/also* kAraNa.*cause*.m
.
*vlm.31. The orb of the moon, is said in the sruti as the lord of life, the
cause of the body and thoughts and actions of all living beings; (by
growing the vegetable food for their subsistence and sustenance of their
lives).
*sv. His head is the highest of all, his feet are the netherworld, space is
his belly, all the worlds his side, water his blood, the mountains and the
earth are his flesh, the rivers are his blood vessels, the directions are
his arms, the stars are his hairs, the cosmic winds his prANa, his
life.spark is the lunar sphere and his mind is the aggregate of all
notions. His self is the supreme self.
न्यत्रामृतानि च ॥७।१९।३२॥
asmAt indu.virAT jIvAt prasaranti jagat.traye jIvA manAMsi karmANi sukhAni
atra amRtAni ca
.
asmAt indu.virAT jIvAt
prasaranti jagat.traye *. + *
jIvA manAMsi karmANi
*sukha.*pleasure/good.space <http://good.space>*.ani *atra.*here* a.*no*
.mRta.*death*.ani ca.*and/also*
*sv.32 From this cosmic person or jIva other jIvas arise and are
distributed throughout the three worlds.
*vlm.32. It is from this moon like viráj, that contains all vitaliself,
that all other living beings in the universe take their rise; hence the
moon is the container of life, mind, action and the sweet ambrosia of all
living beings.
॥७।१९।३३॥
virAja* ete saMkalpA* brahma.viSNu.hara.Adaya: t*a.sya *citta.camatkArA:
sura.asura.nabhazcarA:
.
virAja* ete saMkalpA*
*brahma.viShNu.hara.shiva &c*
t*a.sya *citta.camatkArA:
*sura.*Darkling*
*asura.*Brightling*.*nabhazcara.*skyfarer*.a:
.
*vlm.33. It is the will or desire of viráj, that produced the gods Brahmá,
Vishnu and Siva from himself; and all the celestial deities and demons, are
the miraculous creation of his mind.
*sv. Brahma, Visnu, Rudra and others are its mental creations. The
manifestations of its thought.forms are the gods and the demons and the
celestials. The jIva arose from consciousness and that is its location.
tatra eva tiSThati
.
cit.svabhAva: *. Conscious.nature *
budhyamAna:
prAleya.paramANutAm
yadA Adau bhAvayati Azu
tadA tatraiva tiSThati
*sv. Brahma, Visnu, Rudra and others are its mental creations. The
manifestations of its thought.forms are the gods and the demons and the
celestials. The jIva arose from consciousness and that is its location.
*vlm.34. It is the wonderful nature of the intelligent Intellect, that
whatever it thinks upon in its form of an infinitessimal atom, the same
appears immediately before it in its gigantic form and size.
॥७।१९।३५॥
tena etat eva jIv*a.sya *sthAnam viddhi raghu.udvaha paJca.avayavam etat
ta: zarIram anubhUyate
.
tena etat eva jIv*a.sya *
sthAnam viddhi *know as the sthAna.locus *
raghUdvaha *best of the raghus *
paJca.avayavam etat tat zarIram anubhUyate *. *
*sv. Brahma, Visnu, Rudra and others are its mental creations. The
manifestations of its thought.forms are the gods and the demons and the
celestials. The jIva arose from consciousness and that is its location.
*vlm.35. Know Ráma, the whole universe to be seat of the soul of viráj; (i.
e. the whole universe to be teeming with life), and the five elements to
compose the five component parts of his body. (Whose body is all nature and
whose soul is God).
विराट् जीवात् चन्द्रमसः जीव.भूतानि देहिनाम् ।
virAT jIvAt candramasa: jIva.bhUtAni dehinAm |
प्र.सरन्ति अन्न.जातानि प्रालेय.विसर.आत्मना ॥७।१९।३६॥
pra.saranti anna.jAtAni prAleya.visara.AtmanA ||7|19|36||
.
jIvAt candramasa:
jIva.bhUtAni dehinAm *the living beings of the embodied *
prasaranti anna.jAtAni *. proceed those born of food *
prAleya.visara.AtmanA *. *
*sv. Brahma, Visnu, Rudra and others are its mental creations. The
manifestations of its thought.forms are the gods and the demons and the
celestials. The jIva arose from consciousness and that is its location.
*vlm.36. Viráj that shines as the collective or universal soul of the
world, in the bright orb of the moon, diffuses light and life to all
individuals by spreading the moonbeams which produces the vegetable food
for the supportance and sustenance of living beings.
janmasu kAraNam
.
tAni eva dehi.deheSu
jIvA: jIvanti jIviSu *the living live in living things *
manas bhUtvA viceSTante
karma janmasu kAraNam *. *
*vlm.37. The vegetable substances, which supply the animal bodies with
their sustenance; and thereby produce the life of living beings; produce
also the mind which becomes the cause of the actions and future births of
persons by its efforts towards the
same.
*sv. Brahma, Visnu, Rudra and others are its mental creations. The
manifestations of its thought.forms are the gods and the demons and the
celestials. The jIva arose from consciousness and that is its location.
evam virAT.sahasrANi mahAkalpa.zatAni ca |
गतान्यथ भविष्यन्ति नानाचाराणि सन्ति च ॥७।१९।३८॥
gatAni atha bhaviSyanti nAnA.AcArANi santi ca ||7|19|38||
.
mahAkalpa.zatAni ca
gatAni atha bhaviSyanti
*sv.38.39 Thousands of such virat have arisen and will arise in the future.
*vlm.38. In this manner a thousand viráts and hundreds of Mahákalpa periods
have passed away; and, there many such still existing and yet to appear,
with varieties of customs and manners of peoples in different ages and
climes.
sarvata: anubhava.rUpayA anayA sattayA uttama.padAt abhinnayA |
अन्तवर्जितमहाङ्गसङ्गया तिष्ठतीति पुरुषः पुरो विराट् ॥७।१९।३९॥
anta.varjita.mahAGga.saGgayA tiSThati iti puruSa: pura: virAT
.
sarvata:
anubhava.rUpayA anayA *w this form of experience*
sattayA . *w the state of being.So*
uttama.padAt a.bhinnayA *w not distinct from the highest state + *
anta.varjita.mahAGga.saGgayA
*w *anta.varjita.mahAGga.saGga
tiSThati iti puruSa: pura: virAT
.
*sv.38.39 Thousands of such virat have arisen and will arise in the future.
*vlm.39. The first and best and supremely blest virát.the male Deity,
resides in this manner of our conception of him, and indistinct in his
essence from the state of transcendent divinity; with his huge body
extending beyond the limits of space and
time. (This viráj or Brahmá is the Demiurgus of platonic philosophy).
.
.
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
On Mon, Jan 17, 2022 at 5:58 PM Jiva Das <das....@gmail.com> wrote:
>
>
> FM7019 VIR*AA*T, THE CREATIVE BRAHM*AA* 3.FB12 .z39
>
> https://www.dropbox.com/s/7220igrktzmqmhw/fm7019%203.fb10%20virAT%2C%20the%20Creative%20brahmA%20.z39.docx?dl=0
>
> FM.7.1.FM.7.24
>
> https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
>
>
>
> DN7019 VIR*AA*T, THE CREATIVE BRAHM*AA* 3.FB12
> सर्ग ७.१८
>
> sarga 7.18
>
> राम उवाच ।
>
> rAma* uvAca |
>
> मुने जीवस्य यत् रूपम् आकृति ग्रहणम् तथा ।
>
> mune jIvasya yat rUpam AkRti grahaNam tathA |
>
> यथा च परमात्मत्वम् स्थानम् यत् च अस्य तत् वद ॥७।१९।१॥
>
> yathA ca paramAtmatvam sthAnam yat ca asya tat vada ||7|19|1||
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>
> स्व.संकल्पेन चेत्य.उक्तम् चित् इति अपर.नामकम् ।
>
> अनन्तम् चेतन.आकाशम् जीव.शब्देन कथ्यते ॥७।१९।२॥
>
> न पराणुः न स* स्थूलम् न शून्यम् न च किम्चन ।
>
> na parANu: na sa* sthUlam na zUnyam na ca kimcana |
>
> चिन्मात्रम् स्वानुभूति.आत्म सर्वगम् जीव* उच्यते ॥७।१९।३॥
>
> cinmAtram svAnubhUti.Atma sarvagam jIva* ucyate ||7|19|3||
>
> अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् ।
>
> aNIyasAm aNIya.aMsam sthaviSTham ca sthavIyasAm |
>
> न किम्चित् मात्रकम् च एव सर्वम् जीवम् विदुः बुधाः ॥७।१९।४॥
>
> यस्य यस्य पदार्थय यः भावः तेन तत्र तम् ।
>
> yasya yasya padArthaya ya: bhAva: tena tatra tam |
>
> स्थितम् विद्धि तदाभासम् तत् आत्म.एकान्त.वेदनात् ॥७।१९।५॥
>
> sthitam viddhi tadAbhAsam tat Atma.ekAnta.vedanAt ||7|19|5||
>
> स* चेतति यथा यत्र यत्.यत् आशु तत् एव हि ।
>
> sa* cetati yathA yatra yat.yat Azu tat eva hi |
>
> तथा तत्र तदा राम भवति अनुभव.आत्मकम् ॥७।१९।६॥
>
> सूक्ष्मः स्थूलः अम्बर.आत्मा एष* व्यक्तः अव्यक्तः अन्तवर्जितः ।
>
> sUkSma: sthUla: ambara.AtmA eSa* vyakta: avyakta: antavarjita: |
>
> सर्वस्य बह्र् अन्तर् च न किम्चित् किम्चित् एव च ॥७।१९।२२॥
>
> sarvasya bahr antar ca na kimcit kimcit eva ca ||7|19|22||
>
> अङ्गानि राम तस्य अष्टौ मनःषष्ठानि पञ्च च ।
>
> aGgAni rAma tasya aSTau mana:SaSThAni paJca ca |
>
> सा अहम्भावानि इन्द्रियाणि भाव.अभाव.मयानि च ॥७।१९।२३॥
>
> sA ahambhAvAni indriyANi bhAva.abhAva.mayAni ca ||7|19|23||
>
> तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
>
> tena gItA* ime vedA: saha.zabdArtha.kalpanA: |
>
> नियतिः स्थापिता तेन तथा अद्य अपि यथास्थिता ॥७।१९।२४॥
>
> niyati: sthApitA tena tathA adya api yathAsthitA ||7|19|24||
>
> अनन्तम् ऊर्ध्वम् मूर्धास्य तथा अदः पादयोः तलम् ।
>
> अपर.आकाशम् उदरम् इदम् ब्रह्माण्ड.मण्डपम् ॥७।१९।२५॥
>
>
> sarvata: anubhava.rUpayA anayA
>
> सत्तया उत्तम.पदा*d **अ*भिन्नया ।
> sattayA uttama.padAt abhinnayA |
>
> अन्त.वर्जित.महाङ्ग.सङ्गया
>
> anta.varjita.mahAGga.saGgayA
>
> tiSThati iti puruSa: pura: virAT ||7|19|39||
>
> ||
>
>
>
>
>
>
>
>
>
>
> FM.7.19
>
>
>
> *VIRAAT, THE CREATIVE BRAHMAA*
>
>
> *virAj, *virAT . ruling far and wide, sovereign, excellent, splendid a. a
> excellence, pre*eminence, high rank, dignity, majesty *.m..* or *–f.. +
> Viraat, *the first progeny of Brahm*aa* ( Brahm*aa* having divided his
> *virAj, who then produced the first Manu, svAyambhuva Svayam.bhuva the
> vaizvAnara, q. v.) +
>
>
>
>
>
> मुने जीवस्य यत् रूपम् आकृति ग्रहणम् तथा ।
>
> mune jIvasya yat rUpam AkRti grahaNam tathA |
>
> यथा च परमात्मत्वम् स्थानम् यत् च अस्य तत् वद ॥७।१९।१॥
>
> yathA ca paramAtmatvam sthAnam yat ca asya tat vada ||7|19|1||
>
> .
>
>
> jIvasya yad rUpam *what is the form of the **the Living jIva?*
> AkRti grahaNam
>
> tathA
>
> yathA ca paramAtmatvam sthAnam
>
> yac ca asya tat vada
>
>
> *sv.1 R*AA*MA asked: O sage, kindly tell me the form, the nature, the
>
> *vlm.1 RÁMA said:.Tell me sir, regarding the nature of the living soul,
> and the manner of its assuming its different forms; and tell me also its
> original form, and those which it takes at different times and places.
>
>
>
>
>
> स्वसंकल्पेन चेत्योक्तम् चिदित्यपरनामकम् ।
>
> sva.saMkalpa.ina cetya.ukta.m cit iti apara.nAmaka.m |
>
> अनन्तम् चेतनाकाशम् जीवशब्देन कथ्यते ॥७।१९।२॥
>
> ananta.m cetana.AkAza.m jIva.zabda.ina kathyate ||7|19|2||
>
> .
>
> iti.*"so"* apara.
> *farther/later\western/different.from\strange/extraordinary*.nAmaka.*having.this.name/so.called
> <http://having.this.name/so.called>*.m ananta.*infinite/endless/boundless.m
> *cetana.*affectation*.AkAza.*Space/sky*.m *the boundless*
>
> jIva.*Living.Jiiva/life.form*.zab*da.ina *kathy.*tell/explain*.ate
>
> *. *
> *vlm.2. Vasishtha replied:.The infinite intelligence of God, which fills
> all space and vacuum; takes of its own will a subtile and minute form,
> which is intelligible under the name of Intellect; and it is this which is
> expressed by the term living soul.jIva or zoa.
>
> account of the notion it entertains of itself. It is also known as cit or
> pure consciousness.
>
>
>
> न पराणुः न स* स्थूलम् न शून्यम् न च किम्चन ।
>
> na parANu: na sa* sthUlam na zUnyam na ca kimcana |
>
> चिन्मात्रम् स्वानुभूति.आत्म सर्वगम् जीव* उच्यते ॥७।१९।३॥
>
> cinmAtram svAnubhUti.Atma sarvagam jIva* ucyate ||7|19|3||
>
> .
>
> na parANurn na sa* sthUlam na zUnyam na ca kimcana |
>
> cinmAtram svAnubhUti.Atma sarvagam jIva: ucyate x
>
> न पराणुः
>
> न स स्थूलम् it is not gross/material
>
> न शून्यम् nor empty/void
>
> न च किंचन nor anything at.all
>
> चिन्.मात्रम् a measure of cit Consciousness
>
> स्व.अनुभूति.आत्म the self.experient=Self
>
> सर्वगम् all.going
>
> जीव उच्यते is called the Living jIva .
>
> *sv.3 This jIva is neither a subatomic particle, nor is it gross and
> physical, nor void nor anything else. The omnipresent pure consciousness is
> known as jIva when it experiences its own being.
>
> *vlm.3. Its original form is niether that of a minute atom, nor a bulky
> mass; not an empty vacuity, nor anything having its solidity. It is the
> pure intellect with consciousness of itself, it is omnipresent and is
> called the living soul. (It is neither the empty space, nor anything
> contained therein).
>
>
> *nor empty void,*
>
> *the measure of cit .Consciousness*
>
> *that is the self.experient=Self that's everywhere*
>
> *is called the Living jIva .*
>
>
> अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् ।
>
> aNIyasAm aNIya.aMsam sthaviSTham ca sthavIyasAm |
>
> न किम्चित् मात्रकम् च एव सर्वम् जीवम् विदुः बुधाः ॥७।१९।४॥
>
> .
>
> aNIyasAm aNIya.aMsam
>
> sthaviSTham ca sthavIyasAm
>
>
> sarvam jIvam vidur budhA:* . *
> *sv.4.5 It is more minute than an atom and larger than the largest. It is
> all and it is pure consciousness. That is known as the jIva by the wise.
>
> *vlm.4. It is the minutest of the minute, and the hugest of the huge; it
> is nothing at all, and yet the all, which the learned designate as the
> living soul. (The preceding one is a negative proposition, and this an
> affirmative one).
>
>
>
> यस्य यस्य पदार्थय यः भावः तेन तत्र तम् ।
>
> yasya yasya padArthaya ya: bhAva: tena tatra tam |
>
> स्थितम् विद्धि तदाभासम् तत् आत्म.एकान्त.वेदनात् ॥७।१९।५॥
>
> sthitam viddhi tadAbhAsam tat Atma.ekAnta.vedanAt ||7|19|5||
>
> .
>
> yasya yasya padArthaya of whatever object/goal/meaning
>
> ya: bhAva:
>
> tena
>
> tatra
>
> tam
>
> sthitam viddhi
>
> tad AbhAsam
>
> *vlm.5. Know it as identic with the nature, property and quality, of any
> object whatever that exists any where; It is the light and soul of all
> existence, and selfsame with all, by its engrossing the knowledge of
> everything in itself. (Because nothing is existent in reality but in its
> idea, and the soul having all ideas in itself, is identic with all of
> them).
>
>
>
> स* चेतति यथा यत्र यत्.यत् आशु तत् एव हि ।
>
> sa* cetati yathA yatra yat.yat Azu tat eva hi |
>
> तथा तत्र तदा राम भवति अनुभव.आत्मकम् ॥७।१९।६॥
>
> .
>
> sa cetati yathA yatra yad
>
>
> tathA tatra tadA
>
> rAma
>
> bhavati anubhava.Atm*aka.m **. *
> *sv.6 Whatever object is experienced here is but its own reflection so
> experienced by it.
>
> *vlm.6. Whatever this soul thinks in any manner, of anything at any place
> or time, it immediately becomes the same by its notion thereof; (i.e. Being
> full with the idea of a thing, it is said to be identified with the same).
> The collective soul becomes all whatever it thinks or wills, as the soul of
> God; but the individual soul thinks as it becomes at any place or time.as
> the soul of man or any particular being. Gloss).
>
>
>
> पवनस्य यथा स्पन्दः चेत्यम् जीवस्य वै तथा ।
>
> pavanasya yathA spanda: cetyam jIvasya vai tathA |
>
> स्व.संवित्.मात्र.निर्णेयम् न उपदेशाम यक्षवत् ॥७।१९।७॥
>
> sva.saMvit.mAtra.nirNeyam na upadezAma yakSavat ||7|19|7||
>
> .
>
> pavanasya yathA spanda:
>
>
> sva.saMvin.mAtra.nirNeyam
>
> na upadezAma yakSavat* . *
> *vlm.7. The soul possesses the power of thinking, as the air has its force
> in the winds; but its thoughts are directed by the knowledge of things,
> (that it derives by means of the senses); and not by the guidance of
> anyone, as the appearance of ghosts to boys.
>
> *sv.7.8 Whatever it thinks of from moment to moment, that it experiences
> then and there. Such experiencing is the very nature of the jIva, even as
> motion is the nature of wind.
>
>
>
> यथा एव अस्पन्दनात् वातः सन् न इव एत्य सदात्मताम् ।
>
> yathA eva aspandanAt vAta: san na iva etya sadAtmatAm |
>
> तथा एव अचेतनात् जीवः जीवन् न इति पराम् गतिम् ॥७।१९।८॥
>
> tathA eva acetanAt jIva: jIvan na iti parAm gatim ||7|19|8||
>
> .
>
> yathA eva aspandanAt
>
> vAta: san na iva etya sadAtmatAm
>
> tathA eva acetanAt
>
> *vlm.8. As the existent air appears to be inexistent, without the motion
> of the wind; so the living soul desisting from its function of thinking, is
> said to be extinct in the Supreme Deity.
>
> *sv.7.8 Whatever it thinks of from moment to moment, that it experiences
> then and there. Such experiencing is the very nature of the jIva, even as
> motion is the nature of wind.
>
>
>
> जीवः चित्.घन.रूपत्वात् अहम् इति एव चेतनात् ।
>
> jIva: cit.ghana.rUpatvAt aham iti eva cetanAt |
>
> देश.काल.क्रिया.द्रव्य.शक्तीः निर्माय तिष्ठति ॥७।१९।९॥
>
> deza.kAla.kriyA.dravya.zaktI: nirmAya tiSThati ||7|19|9||
>
> .
>
>
> cit.ghana.rUpatvAt* as Consciousness thickens into form *
> aham ity eva cetanAt
>
> deza.kAla.kriyA.dravya.zaktI:
>
> *sv.9 When such experiencing ceases, the jIva becomes Brahman.
>
> *vlm.9. The living soul is misled to think of its individuality as the
> ego, by the density or dullness of its intellect; and supposes itself to be
> confined within a limited space of place and time, and with limited powers
> of action and understanding. (Thus the infinite soul mistakes itself for a
> finite being, by the dulness of its understanding).
>
>
>
> देश.काल.क्रिया.द्रव्य.चर्चित.अचर्चिता स्वयम् ।
>
> deza.kAla.kriyA.dravya.carcita.acarcitA svayam |
>
> असत्याम् सत्यवत् स्फाराम् तावत्.मात्र.शरीरकाम् ॥७।१९।१०॥
>
> asatyAm satyavat sphArAm tAvat.mAtra.zarIrakAm ||7|19|10||
>
> .
>
> deza.kAla.kriyA.dravya.carcita.acarcitA
>
>
> svayam
>
> asatyAm satyavat
>
> sphArAm tAvan.mAtra.zarIrakAm* . *
> *vlm.10. Being thus circumscribed by time and space, and endowed with
> substance and properties of action &c, it assumes to itself an unreal form
> or body, with the belief of its being or sober reality. (Thus the
> incorporeal soul, is incorporated in a corporeal frame).
>
> *sv.10.11.12 On account of its nature as consciousness, when the jIva
> entertains the notion of egosense, it builds time, space, motion and
> substance and functions in and through the body.
>
>
>
> चेतसा हि असत्.आकाराम् प्रालेय.परमाणुताम् ।
>
> cetasA hi asat.AkArAm prAleya.paramANutAm |
>
> पश्यति आत्मनि अथ आत्मत्वे स्वप्ने स्व.मरण.उपमाम् ॥७।१९।११॥
>
> pazyati Atmani atha Atmatve svapne sva.maraNa.upamAm ||7|19|11||
>
> .
>
> cetasA hi asadAkArAm
>
> prAleya.paramANutAm
>
> pazyati Atmani atha Atmatve
>
> *vlm.11. It then thinks itself to be enclosed in an ideal atom; as one
> sees himself in his dream to be involved in his unreal death.
>
> *sv.10.11.12 On account of its nature as consciousness, when the jIva
> entertains the notion of egosense, it builds time, space, motion and
> substance and functions in and through the body.
>
>
>
> स्वप्न.स्व.अवयव.अन्यत्व.सदृशीम् ताम् विभावयन् ।
>
> svapna.sva.avayava.anyatva.sadRzIm tAm vibhAvayan |
>
> विस्मृत्य चेतनाम् सत्ताम् तत्ताम् एव आशु गच्छति ॥७।१९।१२॥
>
> vismRtya cetanAm sattAm tattAm eva Azu gacchati ||7|19|12||
>
> .
>
>
> *thm dream*.sva.avayava.anyatva.sadRzI
> tAm vibhAvayan
>
> vismRtya cetanAm sattAm
>
> *vlm.12. And as one finds in its mind his features and the members of his
> body, to another form in his dream; so the soul forgets her intellectual
> entity in her state of ignorance, and becomes of the same nature and form,
> as she constantly thinks upon. (It forgets its pure spiritual form, and
> becomes a dull material body of some kind).
>
> *sv.10.11.12 On account of its nature as consciousness, when the jIva
> entertains the notion of egosense, it builds time, space, motion and
> substance and functions in and through the body.
>
>
>
> एवम्रूपः बुध्यमानः प्रोच्छूनत्वम् अथ आत्मनि ।
>
> evamrUpa: budhyamAna: procchUnatvam atha Atmani |
>
> पश्यति आशु स्वम् आत्मानम् चन्द्र.बिम्बम् इव द्रुतम् ॥७।१९।१३॥
>
> pazyati Azu svam AtmAnam candra.bimbam iva drutam ||7|19|13||
>
> .
>
> evam.rUpa: budhyamAna:
>
> procchUnatvam atha Atmani
>
> pazyati Azu svam AtmAnam
>
> *vlm.13. Thinking itself to be thus transformed to a gross and material
> form, as that of viráj the macrocosm, (who combines the whole material
> universe in himself); it views itself as bright and spotted, as the disk of
> the moon with the black spot upon it.
>
> *sv.13.14 It then perceives all these unrealities within itself as if they
> were real, even as a person dreams of his own death. Forgetting its true
> nature, it then identifies itself with its own false notions.
>
>
>
> आत्मनि अथ इन्दु.बिम्ब.आत्मनि असौ संवित्ति.पञ्चकम् ।
>
> काकतालीय.वत्.भिन्नम् उदितम् चेतति स्वयम् ॥७।१९।१४॥
>
> kAkatAlIya.vat.bhinnam uditam cetati svayam ||7|19|14||
>
> .
>
> Atmani atha indu.bimba.Atmani
>
>
> kAkatAlIya.vad.bhinnam
>
> uditam cetati svayam *. *
> *vlm.14. It then finds in its person resembling the lunar disk, the sudden
> union of the five senses of perception, appearing in him of themselves.
>
> *sv.13.14 It then perceives all these unrealities within itself as if they
> were real, even as a person dreams of his own death. Forgetting its true
> nature, it then identifies itself with its own false notions.
>
> comp.) • #*muditA* .f.. joy, gladness, complacency; sympathy in joy; n. a
>
>
>
> पञ्चानाम् संविदाम् पञ्च भिन्नानि अङ्गानि असौ अथ ।
>
> paJcAnAm saMvidAm paJca bhinnAni aGgAni asau atha |
>
> बुध्यते तानि तत्.रूप.रन्ध्राणि अनुभवति अपि ॥७।१९।१५॥
>
> budhyate tAni tat.rUpa.randhrANi anubhavati api ||7|19|15||
>
> .
>
> paJcAnAm saMvidAm
>
> paJca bhinnAni aGgAni
>
>
> budhyate tAni
>
> tad.rUpa.randhrANi anubhavati api *. *
> *sv.15 It assumes an accidental relationship with the five senses and
> experiences their function as if such experience were its own.
>
> *vlm.15. These five senses are then found to have the five organs of
> sensation for their inlets, by which the soul perceives the sensation of
> their respective objects.
>
>
>
> स *पञ्च.अवयवः पश्चात् राजते पुरुषः विराट् ।
>
> sa *paJca.avayava: pazcAt rAjate puruSa: virAT |
>
> अनन्त.आकार.संवित्तिः अ.व्यक्त.आत्मा निरामयः ॥७।१९।१६॥
>
> ananta.AkAra.saMvitti: a.vyakta.AtmA nirAmaya: ||7|19|16||
>
> .
>
> sa: paJca.avayava: pazcAt rAjate puruSa: virAT
>
> ananta.AkAra.saMvitti:
>
> *sv.16.17.18 It shines as the purusa (indwelling presence) and virat
> (cosmic person), endowed with these five faculties. This is still the
> subtle and mental being and this is the first emanation from the supreme
> being.
>
> *vlm.16. Then the puruSa or first male power known as viráj, manifests,
> himself in five other forms said to be the members of his person; and these
> are the sun, the sides, water, air, and the land, which are the objects of
> five senses said before. He then becomes of endless forms according to the
> infinity of objects of his knowledge: (i. e. the thoughts in this mind). He
> is thus manifested in his objective forms, but is quite unknown to us in
> his subjective or causal form, which is unchangeable and undecaying.
>
>
>
> मनोमयो असौ उदितः परस्मात् प्रथम.उत्थितः ।
>
> manomayo asau udita: parasmAt prathama.utthita: |
>
> आकाश.विशदः शान्तः नित्य.आनन्द.विभामयः ॥७।१९।१७॥
>
> AkAza.vizada: zAnta: nitya.Ananda.vibhAmaya: ||7|19|17||
>
> .
>
> manomaya: asau udita:
>
> parasmAt prathama.utthita:
>
> AkAza.vizada: zAnta:
>
> *sv.16.17.18 It shines as the purusa (indwelling presence) and virat
> (cosmic person), endowed with these five faculties. This is still the
> subtle and mental being and this is the first emanation from the supreme
> being.
>
> *vlm. 17. He sprang up at first from the supreme being, as its mental
> energy or the mind; and was manifest in the form of the calm and clear
> firmament, with the splendour of eternal delight.
>
>
>
> स* च अपि अ.पञ्चभूत.आत्मा पञ्चभूत.आत्मक उपमः ।
>
> sa* ca api a.paJcabhUta.AtmA paJcabhUta.Atmaka upama: |
>
> विराट्.आत्म.एक.पुरुषः परमः परमेश्वरः ॥७।१९।१८॥
>
> virAT.Atma.eka.puruSa: parama: paramezvara: ||7|19|18||
>
> .
>
> sa: ca api a.paJcabhUta.AtmA
>
> paJcabhUtAtmaka upama:
>
> virADAtma.eka.puruSa:
>
> *sv.16.17.18 It shines as the purusa (indwelling presence) and virat
> (cosmic person), endowed with these five faculties. This is still the
> subtle and mental being and this is the first emanation from the supreme
> being.
>
> *vlm.18. He was not of the five elemental form, but was the soul of the
> five element, he is called the Viráj puruSa .the macrocosm of the world,
> and the supreme lord of all. (He was the collective body of all individual
> ones).
>
>
>
> स्वयम् एव आशु भवति स्वयम् एव विलीयते ।
>
> svayam eva Azu bhavati svayam eva vilIyate |
>
> स्वयम् एव प्रसरति स्वयम् संकोचम् एति च ॥७।१९।१९॥
>
> svayam eva prasarati svayam saMkocam eti ca ||7|19|19||
>
> .
>
> svayam eva Azu bhavati
>
>
> svayam eva prasarati
>
> svayam saMkocam eti ca *. *
> *vlm.19. He rises spontaneously of himself, and then subsides in himself;
> he expands his own essence all over the universe, and at last contracts the
> whole in himself.
>
> *sv.19.20 This person arises of his own accord, grows, decays, expands and
> contracts, then ceases to be.
>
>
>
> स्व.संकल्प.कृतेन असौ कल्प.ओघेन क्षणेन च ।
>
> sva.saMkalpa.kRtena asau kalpa.oghena kSaNena ca |
>
> यदृच्छया उदेति पुनः पुनः भूत्वा उपशाम्यति ॥७।१९।२०॥
>
> yadRcchayA udeti puna: puna: bhUtvA upazAmyati ||7|19|20||
>
> .
>
> sva.saMkalpa.kRtena asau
>
>
> yadRcchayA udeti puna:
>
> puna: bhUtvA upazAmyati *. *
> *vlm.20. He rose in a moment with his power of volition, and with all his
> desires in himself; he rises of his own will at first, and after lasting
> long in himself, dissolves again in himself.
>
> *sv.19.20 This person arises of his own accord, grows, decays, expands and
> contracts, then ceases to be.
>
>
>
> मनःमात्र.एक.रूप.आत्मा प्रकृतेः देहः एष* सः ।
>
> mana:mAtra.eka.rUpa.AtmA prakRte: deha: eSa* sa: |
>
> एष* पुर्यष्टकम् प्रोक्तः सर्वस्य एव आतिवाहिकः ॥७।१९।२१॥
>
>
> .
>
> mano.mAtra.eka.rUpa=AtmA
>
> *as a Mind.measured.single.form=Self *
>
> prakRter deha eSa sa: *. + *
>
> eSa puryaST*aka.m *prokta:
>
> sarvasya eva AtivAhika: *. *
> *sv.21 He is of the nature of mind (notion or thought) and being subtle is
> known as the puryastaka (the eightfold city).
>
> *vlm.21. He is the selfsame one with the mind of God, and he is the great
> body of the material world; and his body is called the puryashataka or
> container of the eight elementary principles, as also the ativáhika or of
> the spiritual.form.
>
>
>
> सूक्ष्मः स्थूलः अम्बर.आत्मा एष* व्यक्तः अव्यक्तः अन्तवर्जितः ।
>
> sUkSma: sthUla: ambara.AtmA eSa* vyakta: avyakta: antavarjita: |
>
> सर्वस्य बह्र् अन्तर् च न किम्चित् किम्चित् एव च ॥७।१९।२२॥
>
> sarvasya bahr antar ca na kimcit kimcit eva ca ||7|19|22||
>
> .
>
> sUkSma: sthUla:
>
>
> vyakta: avyakta:
>
> anta.varjita:* without an end/boundary + *
>
> sarvasya bahi: anta: ca
>
> *inside and outside everything *
>
> na kimcit kimcit eva ca *. *
> *sv.22 This subtle being is small and large, manifest and unmanifest, and
> pervades everything inside and out.
>
> *vlm.22. He is as the subtile and gross air, manifest as the sky, but
> invisible as the subtile ether; he is both within and as well as without
> everything, and is yet nothing in himself.
>
>
>
> अङ्गानि राम तस्य अष्टौ मनःषष्ठानि पञ्च च ।
>
> aGgAni rAma tasya aSTau mana:SaSThAni paJca ca |
>
> सा अहम्भावानि इन्द्रियाणि भाव.अभाव.मयानि च ॥७।१९।२३॥
>
> sA ahambhAvAni indriyANi bhAva.abhAva.mayAni ca ||7|19|23||
>
> .
>
> aGgAni rAma tasyASTau
>
>
> mana:SaSThAni* Manas Mind and five senses *
> paJca ca and the five Prana Airs ..
>
> sa.ahambhAvAni indriyANi with the organs of personal experience ..
>
> bhAva.abhAva.mayAni ca
>
>
> *he has a body whose limbs are the Mind and senses, the Pranas, *
>
> *and the organs of experience, by means of which we exist. *
> *sv.23 His limbs are eight . the five senses and mind for the sixth, the
> egosense and being.cum.non.being.
>
> *vlm.23. His body consists of eight members, viz.the five senses, the
> mind, the living principle and egoism, together with the different states
> of their being and not being, i. e, of their visible and invisible form:
> (such as outward and inward organs of perception &c).
>
> iti aSTAv aGgAni | bhAv*AA*bhAva.mayAni mUrt*AA*mUrta.rasa.rUpAni< Comm.
>
>
> तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
>
> tena gItA* ime vedA: saha.zabdArtha.kalpanA: |
>
> नियतिः स्थापिता तेन तथा अद्य अपि यथास्थिता ॥७।१९।२४॥
>
> niyati: sthApitA tena tathA adya api yathAsthitA ||7|19|24||
>
> .
>
>
> saha.zabdArtha.kalpanA:
>
> niyati: sthApitA tena tathA adya api yathAsthitA *. *
> #niyati
>
> *sv.24 All the Vedas have been sung by him. By him have the modes or rules
> of conduct been laid down. All these prevail even today.
>
> *vlm.24. He (in the from of Brahma), sang at first the four vedas with his
> four mouths; he determined the significations of words, and it was he who
> established the rules of conduct, which are in vogue to this time.
>
>
>
> अनन्तम् ऊर्ध्वम् मूर्धास्य तथा अदः पादयोः तलम् ।
>
> अपर.आकाशम् उदरम् इदम् ब्रह्माण्ड.मण्डपम् ॥७।१९।२५॥
>
>
> .
>
> ana*nta.m *Urdhvam mUrdhAsya *. the boundless height of his head *
>
> tathA ada: pAdayo: talam *thus below the base for his feet *
>
> apara.Ak*Aza.m *udaram
>
> idam brahmANDa.maNDapam *. *
> *vlm.25. The high and boundless heaven, is the crown of his head; and the
> lower earth is the footstool of his feet; the unbounded sky is his
> capacious belly, and the whole universe is the temple over his body.
>
> *sv. His head is the highest of all, his feet are the netherworld, space
> is his belly, all the worlds his side, water his blood, the mountains and
> the earth are his flesh, the rivers are his blood vessels, the directions
> are his arms, the stars are his hairs, the cosmic winds his prANa, his
> life.spark is the lunar sphere and his mind is the aggregate of all
> notions. His self is the supreme self.
>
>
>
> लोक.अन्तराणि अनन्तानि पार्श्वकाः क्षतजम् पयः ।
>
> loka.antarANi anantAni pArzvakA: kSatajam paya: |
>
> मांस.पेश्यः क्षिति.धराः सरितः संतताः शिराः ॥७।१९।२६॥
>
> mAMsa.pezya: kSiti.dharA: sarita: saMtatA: zirA: ||7|19|26||
>
> .
>
> loka.antarANi anantAni
>
> pArzvakA: kSatajam paya:
>
>
> kSiti.dharA:
>
> sarita: saMtatA: zirA:* . *
> *vlm.26. The multitudes of worlds all about, are the members of his body
> on all sides; the waters of seas are the blood of the scars upon his body;
> the mountains are his muscles, and the rivers and streams are the veins and
> arteries of his body.
>
> *sv. His head is the highest of all, his feet are the netherworld, space
> is his belly, all the worlds his side, water his blood, the mountains and
> the earth are his flesh, the rivers are his blood vessels, the directions
> are his arms, the stars are his hairs, the cosmic winds his prANa, his
> life.spark is the lunar sphere and his mind is the aggregate of all
> notions. His self is the supreme self.
>
> conception (.tvam) Nir. MBh. suSr. ; a muscle (of which there are said to
> be 500 in the human body) yAjJ. suSr.
>
>
>
> रक्त.आधारा* जलधयः द्वीपानि एव अन्त्र.वेष्टनम् ।
>
> rakta.AdhArA* jaladhaya: dvIpAni eva antra.veSTanam |
>
> बाहवः ककुभः स्फाराः ताः तारका* रोम.संततिः ॥७।१९।२७॥
>
> bAhava: kakubha: sphArA: tA: tArakA* roma.saMtati: ||7|19|27||
>
> .
>
> rakta.AdhArA* jaladhaya:
>
> dvIpAni eva antra.veSTanam |
>
> bAhava: kakubha: sphArA:
>
>
> *. *
>
> *the oceans are his blood.vessels*
>
> *the continents are his girdle of guts*
>
> *his arms are the outstretched horizon*
>
> *the stars his very many hairs*
>
> *.*
> *vlm.p.27 The seas are his blood vessels and the islands are the bonds
> round his persons. His arms are the sides of the sky and the stars are the
> hairs on his body.
>
>
>
> पञ्चाशत्.अनिल.स्कन्धा* एकोनाः प्राण.वायवः ।
>
> paJcAzat.anila.skandhA* ekonA: prANa.vAyava: |
>
> मार्तण्ड.मण्डलम् चण्डम् पित्तम् जठर.पावकः ॥७।१९।२८॥
>
> mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka: ||7|19|28||
>
> .
>
> one) 49 *prANa.vAyava: *are his prANa Airs *
>
> mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka:* . *
> *vlm.28. The forty.nine winds are its vital airs, the orb of the sun is
> its eye.ball, while its heat is the fiery bile inside its belly.
>
> *sv. His head is the highest of all, his feet are the netherworld, space
> is his belly, all the worlds his side, water his blood, the mountains and
> the earth are his flesh, the rivers are his blood vessels, the directions
> are his arms, the stars are his hairs, the cosmic winds his prANa, his
> life.spark is the lunar sphere and his mind is the aggregate of all
> notions. His self is the supreme self.
>
>
>
> शशङ्क.मण्डलम् जीवः श्लेष्मा शुक्रम् सितम् बलम् ।
>
> zazaGka.maNDalam jIva: zleSmA zukram sitam balam |
>
> मनःसंकल्प.कोश.आत्मा सार.आत्मा परम् अमृतम् ॥७।१९।२९॥
>
> mana:saMkalpa.koza.AtmA sAra.AtmA param amRtam ||7|19|29||
>
> .
>
> zleSmA zukram sitam balam
>
> mana:.saMkalpa.koza.AtmA
>
>
> #zliS . #*zleSman*, #zleSmA phlegm, mucus; one of the three humours of
>
> *vlm.29. The lunar orb is the sheath of his life, and its cooling beams
> are the humid humours of his body; his mind is the receptacle of his
> desires, and the pith of his soul is the ambrosia of his immortality.
>
> *sv. His head is the highest of all, his feet are the netherworld, space
> is his belly, all the worlds his side, water his blood, the mountains and
> the earth are his flesh, the rivers are his blood vessels, the directions
> are his arms, the stars are his hairs, the cosmic winds his prANa, his
> life.spark is the lunar sphere and his mind is the aggregate of all
> notions. His self is the supreme self.
>
>
>
> मूलम् शरिर.वृक्षस्य बीजम् कर्म.द्रुमस्य च ।
>
> mUlam zarira.vRkSasya bIjam karma.drumasya ca |
>
> प्रसवात् सर्व.भावानाम् इन्दुः आनन्द.कारणम् ॥७।१९।३०॥
>
> prasavAt sarva.bhAvAnAm indu: Ananda.kAraNam ||7|19|30||
>
> .
>
>
> bIjam karma.drumasya ca *and the seed of the karma Tree *
>
> prasavAt
>
> sarva.bhAvAnAm indu: Ananda.kAraNam *. *
> #prasava
>
> #samrAT #samrADjIva. सम्राड्जीव y7019.030
>
> *vlm.30. He is the root of the tree of the body, and the seed of the
> forest of actions; he is the source of all existence, and he is as the
> cooling moonlight diffusing delight to all beings by the heating beams of
> that balmy planet oshadhísa.
>
> *sv. His head is the highest of all, his feet are the netherworld, space
> is his belly, all the worlds his side, water his blood, the mountains and
> the earth are his flesh, the rivers are his blood vessels, the directions
> are his arms, the stars are his hairs, the cosmic winds his prANa, his
> life.spark is the lunar sphere and his mind is the aggregate of all
> notions. His self is the supreme self.
>
>
>
> यत् इन्दु.मण्डलम् नाम स* सम्राट् जीव* उच्यते ।
>
> yat indu.maNDalam nAma sa* samrAT jIva* ucyate |
>
> शरीर.कर्म.मनसाम् बीजम् मूलम् च कारणम् ॥७।१९।३१॥
>
> zarIra.karma.manasAm bIjam mUlam ca kAraNam ||7|19|31||
>
> .
>
>
> sa: samrAT jIva ucyate *. + *
>
> zarIra.karma.manasAm
>
> bIjam mUlam ca kAraNam *. *
> *vlm.31. The orb of the moon, is said in the sruti as the lord of life,
> the cause of the body and thoughts and actions of all living beings; (by
> growing the vegetable food for their subsistence and sustenance of their
> lives).
>
> *sv. His head is the highest of all, his feet are the netherworld, space
> is his belly, all the worlds his side, water his blood, the mountains and
> the earth are his flesh, the rivers are his blood vessels, the directions
> are his arms, the stars are his hairs, the cosmic winds his prANa, his
> life.spark is the lunar sphere and his mind is the aggregate of all
> notions. His self is the supreme self.
>
>
>
> अस्मात् इन्दु.विराट् जीवात् प्रसरन्ति जगत्.त्रये ।
>
> asmAt indu.virAT jIvAt prasaranti jagat.traye |
>
> जीवा मनांसि कर्माणि सुखानि अत्र अमृतानि च ॥७।१९।३२॥
>
> jIvA manAMsi karmANi sukhAni atra amRtAni ca ||7|19|32||
>
> .
>
> asmAt indu.virAT jIvAt
>
>
> jIvA manAMsi karmANi
>
> sukhAni atra amRtAni ca *. *
> *sv.32 From this cosmic person or jIva other jIvas arise and are
> distributed throughout the three worlds.
>
> *vlm.32. It is from this moon like viráj, that contains all vitaliself,
> that all other living beings in the universe take their rise; hence the
> moon is the container of life, mind, action and the sweet ambrosia of all
> living beings.
>
>
>
> विराज* एते संकल्पा* ब्रह्म.विष्णु.हर.आदयः ।
>
> virAja* ete saMkalpA* brahma.viSNu.hara.Adaya: |
>
> तस्य चित्त.चमत्काराः सुर.असुर.नभश्चराः ॥७।१९।३३॥
>
> tasya citta.camatkArA: sura.asura.nabhazcarA: ||7|19|33||
>
> .
>
> virAja* ete saMkalpA*
>
>
> tasya citta.camatkArA:
>
> sura asura.nabhazcarA: *. *
> *vlm.33. It is the will or desire of viráj, that produced the gods Brahmá,
> Vishnu and Siva from himself; and all the celestial deities and demons, are
> the miraculous creation of his mind.
>
> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
> manifestations of its thought.forms are the gods and the demons and the
> celestials. The jIva arose from consciousness and that is its location.
>
>
>
> चित्.स्वभावः बुध्यमानः प्रालेय.परमाणुताम् ।
>
> cit.svabhAva: budhyamAna: prAleya.paramANutAm |
>
> यदा आदौ भावयति आशु तदा तत्र एव तिष्ठति ॥७।१९।३४॥
>
> yadA Adau bhAvayati Azu tadA tatra eva tiSThati ||7|19|34||
>
> .
>
> budhyamAna:
>
> prAleya.paramANutAm
>
> yadA Adau bhAvayati Azu
>
> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
> manifestations of its thought.forms are the gods and the demons and the
> celestials. The jIva arose from consciousness and that is its location.
>
> *vlm.34. It is the wonderful nature of the intelligent Intellect, that
> whatever it thinks upon in its form of an infinitessimal atom, the same
> appears immediately before it in its gigantic form and size.
>
>
>
> तेन एतत् एव जीवस्य स्थानम् विद्धि रघु.उद्वह ।
>
> tena etat eva jIvasya sthAnam viddhi raghu.udvaha |
>
> पञ्च.अवयवम् एतत् तः शरीरम् अनुभूयते ॥७।१९।३५॥
>
> paJca.avayavam etat ta: zarIram anubhUyate ||7|19|35||
>
> .
>
> tena etat eva jIvasya
>
>
> raghUdvaha *best of the raghus *
>
> paJca.avayavam etat tat zarIram anubhUyate *. *
> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
> manifestations of its thought.forms are the gods and the demons and the
> celestials. The jIva arose from consciousness and that is its location.
>
> *vlm.35. Know Ráma, the whole universe to be seat of the soul of viráj;
> (i. e. the whole universe to be teeming with life), and the five elements
> to compose the five component parts of his body. (Whose body is all nature
> and whose soul is God).
>
>
>
> विराट् जीवात् चन्द्रमसः जीव.भूतानि देहिनाम् ।
>
> virAT jIvAt candramasa: jIva.bhUtAni dehinAm |
>
> प्र.सरन्ति अन्न.जातानि प्रालेय.विसर.आत्मना ॥७।१९।३६॥
>
> pra.saranti anna.jAtAni prAleya.visara.AtmanA ||7|19|36||
>
> .
>
>
> jIvAt candramasa:
>
> jIva.bhUtAni dehinAm *the living beings of the embodied *
>
> prasaranti anna.jAtAni *. proceed those born of food *
>
> prAleya.visara.AtmanA *. *
> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
> manifestations of its thought.forms are the gods and the demons and the
> celestials. The jIva arose from consciousness and that is its location.
>
> *vlm.36. Viráj that shines as the collective or universal soul of the
> world, in the bright orb of the moon, diffuses light and life to all
> individuals by spreading the moonbeams which produces the vegetable food
> for the supportance and sustenance of living beings.
>
>
>
> तानि एव देहि.देहेषु जीवा* जीवन्ति जीविषु ।
>
> tAni eva dehi.deheSu jIvA* jIvanti jIviSu |
>
> मनः भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥७।१९।३७॥
>
> mana: bhUtvA viceSTante karma janmasu kAraNam ||7|19|37||
>
> .
>
> tAni eva dehi.deheSu
>
>
> manas bhUtvA viceSTante
>
> karma janmasu kAraNam *. *
> *vlm.37. The vegetable substances, which supply the animal bodies with
> their sustenance; and thereby produce the life of living beings; produce
> also the mind which becomes the cause of the actions and future births of
> persons by its efforts towards the
>
> same.
>
> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
> manifestations of its thought.forms are the gods and the demons and the
> celestials. The jIva arose from consciousness and that is its location.
>
>
>
> एवम् विराट्.सहस्राणि महाकल्प.शतानि च ।
>
> evam virAT.sahasrANi mahAkalpa.zatAni ca |
>
> गतानि अथ भविष्यन्ति नाना.आचाराणि सन्ति च ॥७।१९।३८॥
>
> gatAni atha bhaviSyanti nAnA.AcArANi santi ca ||7|19|38||
>
> .
>
> mahAkalpa.zatAni ca
>
> gatAni atha bhaviSyanti
>
> *sv.38.39 Thousands of such virat have arisen and will arise in the
> future.
>
> *vlm.38. In this manner a thousand viráts and hundreds of Mahákalpa
> periods have passed away; and, there many such still existing and yet to
> appear, with varieties of customs and manners of peoples in different ages
> and climes.
>
>
>
>
> sarvata: anubhava.rUpayA anayA
>
> सत्तया उत्तम.पदा*d **अ*भिन्नया ।
> sattayA uttama.padAt abhinnayA |
>
> अन्त.वर्जित.महाङ्ग.सङ्गया
>
> anta.varjita.mahAGga.saGgayA
>
> tiSThati iti puruSa: pura: virAT ||7|19|39||
>
> .
>
> sarvata:
>
>
> sattayA . *w the state of being.So*
>
> uttama.padAt a.bhinnayA *w not distinct from the highest state + *
>
> anta.varjita.mahAGga.saGgayA
>
> *w *anta.varjita.mahAGga.saGga
> tiSThati iti puruSa: pura: virAT
>
> .
>
> *sv.38.39 Thousands of such virat have arisen and will arise in the
> future.
>
> *vlm.39. The first and best and supremely blest virát.the male Deity,
> resides in this manner of our conception of him, and indistinct in his
> essence from the state of transcendent divinity; with his huge body
> extending beyond the limits of space and
>
> time. (This viráj or Brahmá is the Demiurgus of platonic philosophy).
>
>
>
> .
>
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
> next Canto:
>
> FM7020 VIRAT THE PERSON 3.FB12 .z18
>
>
> https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0
>
>
>
>
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>>
>> sarvata:_anubhava.rUpayA_anayA
>>
>> सत्तया_उत्तम.पदा*d **अ*भिन्नया ।
>> sattayA_uttama.padAt_abhinnayA |
>>
>> अन्त.वर्जित.महाङ्ग.सङ्गया
>>
>> anta.varjita.mahAGga.saGgayA
>>
>> tiSThati_iti puruSa: pura:_virAT ||7|19|39||
>>
>> ||
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> FM.7.19
>>
>>
>>
>> *VIRÂT, THE CREATIVE BRAHMÂ*
>>
>>
>> *virAj, *virAT - ruling far and wide, sovereign, excellent, splendid a. a
>> excellence, pre~eminence, high rank, dignity, majesty *-m.-* or *–f.- +
>> Virât, *the first progeny of Brahmâ ( Brahmâ having divided his own
>> *virAj, who then produced the first Manu, svAyambhuva Svayam.bhuva the
>> Self-Existent, who then created the ten Prajâpati Ancestors; N. of the
>> Supreme Intellect located in a supposed aggregate of gross bodies (=
>> vaizvAnara, q. v.) +
>>
>>
>>
>> मुने जीवस्य यत्_रूपम् आकृति ग्रहणम् तथा ।
>>
>> mune jIvasya yat_rUpam AkRti grahaNam tathA |
>>
>> यथा च परमात्मत्वम् स्थानम् यत्_च_अस्य तत्_वद ॥७।१९।०१॥
>>
>> yathA ca paramAtmatvam sthAnam yat_ca_asya tat_vada ||7|19|01||
>>
>> .
>>
>>
>> jIvasya yad rUpam – *what is the form of the **the Living jIva?** = *
>>
>> AkRti grahaNam* – = *
>>
>> tathA* – = *
>>
>> yathA ca paramAtmatvam sthAnam* – = *
>>
>> yac ca asya tat_vada* – . *
>> *sv.1 RÂMA asked: O sage, kindly tell me the form, the nature, the
>> location of the jIva and its relation to the supreme self.
>>
>> *vlm.1 RÁMA said:.Tell me sir, regarding the nature of the living soul,
>> and the manner of its assuming its different forms; and tell me also its
>> original form, and those which it takes at different times and places.
>>
>>
>>
>> vv
>>
>> स्व.संकल्पेन चेत्य.उक्तम् चित्_इति_अपर.नामकम् ।
>>
>> sva.saMkalpena cetya.uktam cit_iti_apara.nAmakam |
>>
>> अनन्तम् चेतन.आकाशम् जीव.शब्देन कथ्यते ॥७।१९।०२॥
>>
>> anantam cetana.AkAzam jIva.zabdena kathyate ||7|19|02||
>>
>> .
>>
>> sva.saMkalpena cetya.uktam
>>
>> cid ity apara.nAmakam
>>
>>
>> jIva.zabdena kathyate* . *
>> *vlm.2. Vasishtha replied:.The infinite intelligence of God, which fills
>> all space and vacuum; takes of its own will a subtile and minute form,
>> which is intelligible under the name of Intellect; and it is this which is
>> expressed by the term living soul.jIva or zoa.
>>
>> *sv.2 VASISTHA replied: O Râma, it is the infinite consciousness that is
>> known as the jIva when it becomes aware of itself as the object on account
>> of the notion it entertains of itself. It is also known as cit or pure
>> consciousness.
>>
>>
>>
>> न पराणुः न स* स्थूलम् न शून्यम् न च किम्चन ।
>>
>> na parANu: na sa* sthUlam na zUnyam na ca kimcana |
>>
>> चिन्मात्रम् स्वानुभूति.आत्म सर्वगम् जीव* उच्यते ॥७।१९।०३॥
>>
>> cinmAtram svAnubhUti.Atma sarvagam jIva* ucyate ||7|19|03||
>>
>> .
>>
>> na parANurn_na sa* sthUlam na zUnyam na ca kimcana |
>>
>> cinmAtram svAnubhUti.Atma sarvagam jIva: ucyate x
>>
>> न पराणुः
>>
>> न स स्थूलम् it is not gross/material
>>
>> न शून्यम् nor empty/void
>>
>> न च किंचन nor anything at.all
>>
>> चिन्.मात्रम् a measure of_cit_Consciousness
>>
>> स्व.अनुभूति.आत्म the self.experient=Self
>>
>> सर्वगम् all.going
>>
>> जीव उच्यते is called the Living_jIva_.
>>
>> *sv.3 This jIva is neither a subatomic particle, nor is it gross and
>> physical, nor void nor anything else. The omnipresent pure consciousness is
>> known as jIva when it experiences its own being.
>>
>> *vlm.3. Its original form is niether that of a minute atom, nor a bulky
>> mass; not an empty vacuity, nor anything having its solidity. It is the
>> pure intellect with consciousness of itself, it is omnipresent and is
>> called the living soul. (It is neither the empty space, nor anything
>> contained therein).
>>
>>
>> *nor empty void,*
>>
>> *the measure of_cit_.Consciousness*
>>
>> *that is the self.experient=Self that's everywhere*
>>
>> *is called the Living_jIva_.*
>>
>>
>> अणीयसाम् अणीय.अंसम् स्थविष्ठम् च स्थवीयसाम् ।
>>
>> aNIyasAm aNIya.aMsam sthaviSTham ca sthavIyasAm |
>>
>> न किम्चित्_मात्रकम् च_एव सर्वम् जीवम् विदुः_बुधाः ॥७।१९।०४॥
>>
>> na kimcit_mAtrakam ca_eva sarvam jIvam vidu:_budhA: ||7|19|04||
>>
>> .
>>
>> aNIyasAm aNIya.aMsam
>>
>> sthaviSTham ca sthavIyasAm
>>
>> na kimcin mAtrakam caiva
>>
>> *sv.4.5 It is more minute than an atom and larger than the largest. It is
>> all and it is pure consciousness. That is known as the jIva by the wise.
>>
>> *vlm.4. It is the minutest of the minute, and the hugest of the huge; it
>> is nothing at all, and yet the all, which the learned designate as the
>> living soul. (The preceding one is a negative proposition, and this an
>> affirmative one).
>>
>>
>>
>> यस्य यस्य पदार्थय यः_भावः_तेन तत्र तम् ।
>>
>> yasya yasya padArthaya ya:_bhAva:_tena tatra tam |
>>
>> स्थितम् विद्धि तदाभासम् तत्_आत्म.एकान्त.वेदनात् ॥७।१९।०५॥
>>
>> sthitam viddhi tadAbhAsam tat_Atma.ekAnta.vedanAt ||7|19|05||
>>
>> .
>>
>> yasya yasya padArthaya of whatever object/goal/meaning
>>
>> ya: bhAva:
>>
>> tena
>>
>> tatra
>>
>> tam
>>
>> sthitam viddhi
>>
>> tad AbhAsam
>>
>> *vlm.5. Know it as identic with the nature, property and quality, of any
>> object whatever that exists any where; It is the light and soul of all
>> existence, and selfsame with all, by its engrossing the knowledge of
>> everything in itself. (Because nothing is existent in reality but in its
>> idea, and the soul having all ideas in itself, is identic with all of
>> them).
>>
>>
>>
>> स* चेतति यथा यत्र यत्.यत्_आशु तत्_एव हि ।
>>
>> sa* cetati yathA yatra yat.yat_Azu tat_eva hi |
>>
>> तथा तत्र तदा राम भवति_अनुभव.आत्मकम् ॥७।१९।०६॥
>>
>> tathA tatra tadA rAma bhavati_anubhava.Atmakam ||7|19|06||
>>
>> .
>>
>> sa cetati yathA yatra yad
>>
>>
>> tathA tatra tadA
>>
>> rAma
>>
>> bhavati anubhava.Atmakam* . *
>> *sv.6 Whatever object is experienced here is but its own reflection so
>> experienced by it.
>>
>> *vlm.6. Whatever this soul thinks in any manner, of anything at any place
>> or time, it immediately becomes the same by its notion thereof; (i.e. Being
>> full with the idea of a thing, it is said to be identified with the same).
>> The collective soul becomes all whatever it thinks or wills, as the soul of
>> God; but the individual soul thinks as it becomes at any place or time.as
>> the soul of man or any particular being. Gloss).
>>
>>
>>
>> पवनस्य यथा स्पन्दः चेत्यम् जीवस्य वै तथा ।
>>
>> pavanasya yathA spanda: cetyam jIvasya vai tathA |
>>
>> स्व.संवित्.मात्र.निर्णेयम् न_उपदेशाम यक्षवत् ॥७।१९।०७॥
>>
>> sva.saMvit.mAtra.nirNeyam na_upadezAma yakSavat ||7|19|07||
>>
>> .
>>
>> pavanasya yathA spanda:
>>
>>
>> sva.saMvin.mAtra.nirNeyam
>>
>> na upadezAma yakSavat* . *
>> *vlm.7. The soul possesses the power of thinking, as the air has its
>> force in the winds; but its thoughts are directed by the knowledge of
>> things, (that it derives by means of the senses); and not by the guidance
>> of anyone, as the appearance of ghosts to boys.
>>
>> *sv.7.8 Whatever it thinks of from moment to moment, that it experiences
>> then and there. Such experiencing is the very nature of the jIva, even as
>> motion is the nature of wind.
>>
>>
>>
>> यथा_एव_अस्पन्दनात्_वातः सन्_न_इव_एत्य सदात्मताम् ।
>>
>> yathA_eva_aspandanAt_vAta: san_na_iva_etya sadAtmatAm |
>>
>> तथा_एव_अचेतनात् जीवः जीवन्_न_इति पराम् गतिम् ॥७।१९।०८॥
>>
>> tathA_eva_acetanAt jIva: jIvan_na_iti parAm gatim ||7|19|08||
>>
>> .
>>
>> yathA_eva_aspandanAt
>>
>> vAta: san_na_iva_etya sadAtmatAm
>>
>> tathA_eva_acetanAt
>>
>> *vlm.8. As the existent air appears to be inexistent, without the motion
>> of the wind; so the living soul desisting from its function of thinking, is
>> said to be extinct in the Supreme Deity.
>>
>> *sv.7.8 Whatever it thinks of from moment to moment, that it experiences
>> then and there. Such experiencing is the very nature of the jIva, even as
>> motion is the nature of wind.
>>
>>
>>
>> जीवः_चित्.घन.रूपत्वात् अहम् इति_एव चेतनात् ।
>>
>> jIva:_cit.ghana.rUpatvAt aham iti_eva cetanAt |
>>
>> देश.काल.क्रिया.द्रव्य.शक्तीः_निर्माय तिष्ठति ॥७।१९।०९॥
>>
>> deza.kAla.kriyA.dravya.zaktI:_nirmAya tiSThati ||7|19|09||
>>
>> .
>>
>>
>> cit.ghana.rUpatvAt* – as Consciousness thickens into form = *
>> aham ity eva cetanAt
>>
>> deza.kAla.kriyA.dravya.zaktI:
>>
>> *sv.9 When such experiencing ceases, the jIva becomes Brahman.
>>
>> *vlm.9. The living soul is misled to think of its individuality as the
>> ego, by the density or dullness of its intellect; and supposes itself to be
>> confined within a limited space of place and time, and with limited powers
>> of action and understanding. (Thus the infinite soul mistakes itself for a
>> finite being, by the dulness of its understanding).
>>
>>
>>
>> देश.काल.क्रिया.द्रव्य.चर्चित.अचर्चिता स्वयम् ।
>>
>> deza.kAla.kriyA.dravya.carcita.acarcitA svayam |
>>
>> असत्याम् सत्यवत् स्फाराम् तावत्.मात्र.शरीरकाम् ॥७।१९।१०॥
>>
>> asatyAm satyavat sphArAm tAvat.mAtra.zarIrakAm ||7|19|10||
>>
>> .
>>
>>
>> *place.time.action*.dravya.carcita.acarcitA* = *
>>
>> svayam
>>
>> asatyAm satyavat
>>
>> sphArAm tAvan.mAtra.zarIrakAm* . *
>> *vlm.10. Being thus circumscribed by time and space, and endowed with
>> substance and properties of action &c, it assumes to itself an unreal form
>> or body, with the belief of its being or sober reality. (Thus the
>> incorporeal soul, is incorporated in a corporeal frame).
>>
>> *sv.10.11.12 On account of its nature as consciousness, when the jIva
>> entertains the notion of egosense, it builds time, space, motion and
>> substance and functions in and through the body.
>>
>>
>>
>> चेतसा हि_असत्.आकाराम् प्रालेय.परमाणुताम् ।
>>
>> cetasA hi_asat.AkArAm prAleya.paramANutAm |
>>
>> पश्यति_आत्मनि_अथ_आत्मत्वे स्वप्ने स्व.मरण.उपमाम् ॥७।१९।११॥
>>
>> pazyati_Atmani_atha_Atmatve svapne sva.maraNa.upamAm ||7|19|11||
>>
>> .
>>
>> cetasA hi_asadAkArAm
>>
>> prAleya.paramANutAm
>>
>> pazyati_Atmani_atha_Atmatve
>>
>> *vlm.11. It then thinks itself to be enclosed in an ideal atom; as one
>> sees himself in his dream to be involved in his unreal death.
>>
>> *sv.10.11.12 On account of its nature as consciousness, when the jIva
>> entertains the notion of egosense, it builds time, space, motion and
>> substance and functions in and through the body.
>>
>>
>>
>> स्वप्न.स्व.अवयव.अन्यत्व.सदृशीम् ताम् विभावयन् ।
>>
>> svapna.sva.avayava.anyatva.sadRzIm tAm vibhAvayan |
>>
>> विस्मृत्य चेतनाम् सत्ताम् तत्ताम् एव_आशु गच्छति ॥७।१९।१२॥
>>
>> vismRtya cetanAm sattAm tattAm eva_Azu gacchati ||7|19|12||
>>
>> .
>>
>>
>> *thm dream*.sva.avayava.anyatva.sadRzI* = *
>> tAm vibhAvayan
>>
>> vismRtya cetanAm sattAm
>>
>> *vlm.12. And as one finds in its mind his features and the members of his
>> body, to another form in his dream; so the soul forgets her intellectual
>> entity in her state of ignorance, and becomes of the same nature and form,
>> as she constantly thinks upon. (It forgets its pure spiritual form, and
>> becomes a dull material body of some kind).
>>
>> *sv.10.11.12 On account of its nature as consciousness, when the jIva
>> entertains the notion of egosense, it builds time, space, motion and
>> substance and functions in and through the body.
>>
>>
>>
>> एवम्रूपः बुध्यमानः प्रोच्छूनत्वम् अथ_आत्मनि ।
>>
>> evamrUpa: budhyamAna: procchUnatvam atha_Atmani |
>>
>> पश्यति_आशु स्वम् आत्मानम् चन्द्र.बिम्बम् इव द्रुतम् ॥७।१९।१३॥
>>
>> pazyati_Azu svam AtmAnam candra.bimbam iva drutam ||7|19|13||
>>
>> .
>>
>> evam.rUpa: budhyamAna:
>>
>> procchUnatvam atha_Atmani
>>
>> pazyati Azu svam AtmAnam
>>
>> *vlm.13. Thinking itself to be thus transformed to a gross and material
>> form, as that of viráj the macrocosm, (who combines the whole material
>> universe in himself); it views itself as bright and spotted, as the disk of
>> the moon with the black spot upon it.
>>
>> *sv.13.14 It then perceives all these unrealities within itself as if
>> they were real, even as a person dreams of his own death. Forgetting its
>> true nature, it then identifies itself with its own false notions.
>>
>>
>>
>> आत्मनि_अथ_इन्दु.बिम्ब.आत्मनि_असौ संवित्ति.पञ्चकम् ।
>>
>> Atmani_atha_indu.bimba.Atmani_asau saMvitti.paJcakam |
>>
>> काकतालीय.वत्.भिन्नम् उदितम् चेतति स्वयम् ॥७।१९।१४॥
>>
>> kAkatAlIya.vat.bhinnam uditam cetati svayam ||7|19|14||
>>
>> .
>>
>> Atmani atha indu.bimba.Atmani
>>
>> asau saMvitti.paJcakam
>>
>> kAkatAlIya.vad.bhinnam
>>
>> *vlm.14. It then finds in its person resembling the lunar disk, the
>> sudden union of the five senses of perception, appearing in him of
>> themselves.
>>
>> *sv.13.14 It then perceives all these unrealities within itself as if
>> they were real, even as a person dreams of his own death. Forgetting its
>> true nature, it then identifies itself with its own false notions.
>>
>> comp.) • #*muditA* .f.. joy, gladness, complacency; sympathy in joy; n.
>>
>>
>>
>> पञ्चानाम् संविदाम् पञ्च भिन्नानि_अङ्गानि_असौ_अथ ।
>>
>> paJcAnAm saMvidAm paJca bhinnAni_aGgAni_asau_atha |
>>
>> बुध्यते तानि तत्.रूप.रन्ध्राणि_अनुभवति_अपि ॥७।१९।१५॥
>>
>> budhyate tAni tat.rUpa.randhrANi_anubhavati_api ||7|19|15||
>>
>> .
>>
>> paJcAnAm saMvidAm
>>
>> paJca bhinnAni_aGgAni
>>
>>
>> budhyate tAni
>>
>> tad.rUpa.randhrANi_anubhavati_api *. *
>> *sv.15 It assumes an accidental relationship with the five senses and
>> experiences their function as if such experience were its own.
>>
>> *vlm.15. These five senses are then found to have the five organs of
>> sensation for their inlets, by which the soul perceives the sensation of
>> their respective objects.
>>
>>
>>
>> स *पञ्च.अवयवः पश्चात् राजते पुरुषः विराट् ।
>>
>> sa *paJca.avayava: pazcAt rAjate puruSa: virAT |
>>
>> अनन्त.आकार.संवित्तिः अ.व्यक्त.आत्मा निरामयः ॥७।१९।१६॥
>>
>> ananta.AkAra.saMvitti: a.vyakta.AtmA nirAmaya: ||7|19|16||
>>
>> .
>>
>> sa: paJca.avayava: pazcAt rAjate puruSa: virAT
>>
>> ananta.AkAra.saMvitti:
>>
>> *sv.16.17.18 It shines as the purusa (indwelling presence) and virat
>> (cosmic person), endowed with these five faculties. This is still the
>> subtle and mental being and this is the first emanation from the supreme
>> being.
>>
>> *vlm.16. Then the_puruSa_or first male power known as viráj, manifests,
>> himself in five other forms said to be the members of his person; and these
>> are the sun, the sides, water, air, and the land, which are the objects of
>> five senses said before. He then becomes of endless forms according to the
>> infinity of objects of his knowledge: (i. e. the thoughts in this mind). He
>> is thus manifested in his objective forms, but is quite unknown to us in
>> his subjective or causal form, which is unchangeable and undecaying.
>>
>>
>>
>> मनोमयो_असौ_उदितः परस्मात् प्रथम.उत्थितः ।
>>
>> manomayo_asau_udita: parasmAt prathama.utthita: |
>>
>> आकाश.विशदः शान्तः नित्य.आनन्द.विभामयः ॥७।१९।१७॥
>>
>> AkAza.vizada: zAnta: nitya.Ananda.vibhAmaya: ||7|19|17||
>>
>> .
>>
>> manomaya: asau udita:
>>
>> parasmAt prathama.utthita:
>>
>> AkAza.vizada: zAnta:
>>
>> *sv.16.17.18 It shines as the purusa (indwelling presence) and virat
>> (cosmic person), endowed with these five faculties. This is still the
>> subtle and mental being and this is the first emanation from the supreme
>> being.
>>
>> *vlm. 17. He sprang up at first from the supreme being, as its mental
>> energy or the mind; and was manifest in the form of the calm and clear
>> firmament, with the splendour of eternal delight.
>>
>>
>>
>> स* च_अपि_अ.पञ्चभूत.आत्मा पञ्चभूत.आत्मक_उपमः ।
>>
>> sa* ca_api_a.paJcabhUta.AtmA paJcabhUta.Atmaka_upama: |
>>
>> विराट्.आत्म.एक.पुरुषः परमः परमेश्वरः ॥७।१९।१८॥
>>
>> virAT.Atma.eka.puruSa: parama: paramezvara: ||7|19|18||
>>
>> .
>>
>> sa: ca api a.paJcabhUta.AtmA
>>
>> paJcabhUtAtmaka_upama:
>>
>> virADAtma.eka.puruSa:
>>
>> *sv.16.17.18 It shines as the purusa (indwelling presence) and virat
>> (cosmic person), endowed with these five faculties. This is still the
>> subtle and mental being and this is the first emanation from the supreme
>> being.
>>
>> *vlm.18. He was not of the five elemental form, but was the soul of the
>> five element, he is called the Viráj_puruSa_.the macrocosm of the world,
>> and the supreme lord of all. (He was the collective body of all individual
>> ones).
>>
>>
>>
>> स्वयम् एव_आशु भवति स्वयम् एव विलीयते ।
>>
>> svayam eva_Azu bhavati svayam eva vilIyate |
>>
>> स्वयम् एव प्रसरति स्वयम् संकोचम् एति च ॥७।१९।१९॥
>>
>> svayam eva prasarati svayam saMkocam eti ca ||7|19|19||
>>
>> .
>>
>> svayam eva Azu bhavati
>>
>>
>> svayam eva prasarati
>>
>> svayam saMkocam eti ca *. *
>> *vlm.19. He rises spontaneously of himself, and then subsides in himself;
>> he expands his own essence all over the universe, and at last contracts the
>> whole in himself.
>>
>> *sv.19.20 This person arises of his own accord, grows, decays, expands
>> and contracts, then ceases to be.
>>
>>
>>
>> स्व.संकल्प.कृतेन_असौ कल्प.ओघेन क्षणेन च ।
>>
>> sva.saMkalpa.kRtena_asau kalpa.oghena kSaNena ca |
>>
>> यदृच्छया_उदेति पुनः पुनः_भूत्वा_उपशाम्यति ॥७।१९।२०॥
>>
>> yadRcchayA_udeti puna: puna:_bhUtvA_upazAmyati ||7|19|20||
>>
>> .
>>
>> sva.saMkalpa.kRtena_asau
>>
>>
>> yadRcchayA_udeti puna:
>>
>> puna:_bhUtvA_upazAmyati *. *
>> *vlm.20. He rose in a moment with his power of volition, and with all his
>> desires in himself; he rises of his own will at first, and after lasting
>> long in himself, dissolves again in himself.
>>
>> *sv.19.20 This person arises of his own accord, grows, decays, expands
>> and contracts, then ceases to be.
>>
>>
>>
>> मनःमात्र.एक.रूप.आत्मा प्रकृतेः_देहः एष* सः ।
>>
>> mana:mAtra.eka.rUpa.AtmA prakRte:_deha: eSa* sa: |
>>
>> एष* पुर्यष्टकम् प्रोक्तः सर्वस्य_एव_आतिवाहिकः ॥७।१९।२१॥
>>
>> eSa* puryaSTakam prokta: sarvasya_eva_AtivAhika: ||7|19|21||
>>
>> .
>>
>> mano.mAtra.eka.rUpa=AtmA
>>
>>
>> prakRter deha eSa sa: *. + *
>>
>> eSa puryaSTakam prokta:
>>
>> sarvasya eva AtivAhika: *. *
>> *sv.21 He is of the nature of mind (notion or thought) and being subtle
>> is known as the puryastaka (the eightfold city).
>>
>> *vlm.21. He is the selfsame one with the mind of God, and he is the great
>> body of the material world; and his body is called the puryashataka or
>> container of the eight elementary principles, as also the ativáhika or of
>> the spiritual.form.
>>
>>
>>
>> सूक्ष्मः स्थूलः_अम्बर.आत्मा_एष* व्यक्तः_अव्यक्तः_अन्तवर्जितः ।
>>
>> sUkSma: sthUla:_ambara.AtmA_eSa* vyakta:_avyakta:_antavarjita: |
>>
>> सर्वस्य बह्र्_अन्तर्_च न किम्चित् किम्चित्_एव च ॥७।१९।२२॥
>>
>> sarvasya bahr_antar_ca na kimcit kimcit_eva ca ||7|19|22||
>>
>> .
>>
>> sUkSma: sthUla:
>>
>>
>> vyakta: avyakta:
>>
>> anta.varjita:* without an end/boundary + *
>>
>> sarvasya bahi: anta: ca
>>
>> *inside and outside everything *
>>
>> na kimcit kimcit eva ca *. *
>> *sv.22 This subtle being is small and large, manifest and unmanifest, and
>> pervades everything inside and out.
>>
>> *vlm.22. He is as the subtile and gross air, manifest as the sky, but
>> invisible as the subtile ether; he is both within and as well as without
>> everything, and is yet nothing in himself.
>>
>>
>>
>> अङ्गानि राम तस्य_अष्टौ मनःषष्ठानि पञ्च च ।
>>
>> aGgAni rAma tasya_aSTau mana:SaSThAni paJca ca |
>>
>> सा_अहम्भावानि_इन्द्रियाणि भाव.अभाव.मयानि च ॥७।१९।२३॥
>>
>> sA_ahambhAvAni_indriyANi bhAva.abhAva.mayAni ca ||7|19|23||
>>
>> .
>>
>> aGgAni rAma tasyASTau
>>
>>
>> mana:SaSThAni* Manas Mind and five senses *
>> paJca ca and the five Prana Airs ..
>>
>> sa.ahambhAvAni indriyANi with the organs of personal experience ..
>>
>> bhAva.abhAva.mayAni ca
>>
>>
>> *he has a body whose limbs are the Mind and senses, the Pranas, *
>>
>> *and the organs of experience, by means of which we exist. *
>> *sv.23 His limbs are eight . the five senses and mind for the sixth, the
>> egosense and being.cum.non.being.
>>
>> *vlm.23. His body consists of eight members, viz.the five senses, the
>> mind, the living principle and egoism, together with the different states
>> of their being and not being, i. e, of their visible and invisible form:
>> (such as outward and inward organs of perception &c).
>>
>>
>>
>>
>> तेन गीता* इमे वेदाः सह.शब्दार्थ.कल्पनाः ।
>>
>> tena gItA* ime vedA: saha.zabdArtha.kalpanA: |
>>
>> नियतिः स्थापिता तेन तथा_अद्य_अपि यथास्थिता ॥७।१९।२४॥
>>
>> niyati: sthApitA tena tathA_adya_api yathAsthitA ||7|19|24||
>>
>> .
>>
>>
>> saha.zabdArtha.kalpanA:
>>
>> niyati: sthApitA tena tathA adya_api yathAsthitA *. *
>> #niyati
>>
>> *sv.24 All the Vedas have been sung by him. By him have the modes or
>> rules of conduct been laid down. All these prevail even today.
>>
>> *vlm.24. He (in the from of Brahma), sang at first the four vedas with
>> his four mouths; he determined the significations of words, and it was he
>> who established the rules of conduct, which are in vogue to this time.
>>
>>
>>
>> अनन्तम् ऊर्ध्वम् मूर्धास्य तथा_अदः पादयोः_तलम् ।
>>
>> anantam Urdhvam mUrdhAsya tathA_ada: pAdayo:_talam |
>>
>> अपर.आकाशम् उदरम् इदम् ब्रह्माण्ड.मण्डपम् ॥७।१९।२५॥
>>
>> apara.AkAzam udaram idam brahmANDa.maNDapam ||7|19|25||
>>
>> .
>>
>>
>> tathA ada: pAdayo: talam *– thus below the base for his feet = *
>>
>> apara.AkAzam udaram
>>
>> idam brahmANDa.maNDapam *. *
>> *vlm.25. The high and boundless heaven, is the crown of his head; and the
>> lower earth is the footstool of his feet; the unbounded sky is his
>> capacious belly, and the whole universe is the temple over his body.
>>
>> *sv. His head is the highest of all, his feet are the netherworld, space
>> is his belly, all the worlds his side, water his blood, the mountains and
>> the earth are his flesh, the rivers are his blood vessels, the directions
>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>> life.spark is the lunar sphere and his mind is the aggregate of all
>> notions. His self is the supreme self.
>>
>>
>>
>> लोक.अन्तराणि_अनन्तानि पार्श्वकाः क्षतजम् पयः ।
>>
>> loka.antarANi_anantAni pArzvakA: kSatajam paya: |
>>
>> मांस.पेश्यः क्षिति.धराः सरितः संतताः शिराः ॥७।१९।२६॥
>>
>> mAMsa.pezya: kSiti.dharA: sarita: saMtatA: zirA: ||7|19|26||
>>
>> .
>>
>> loka.antarANi anantAni
>>
>> pArzvakA: kSatajam paya:
>>
>>
>> kSiti.dharA:
>>
>> sarita: saMtatA: zirA:* . *
>> *vlm.26. The multitudes of worlds all about, are the members of his body
>> on all sides; the waters of seas are the blood of the scars upon his body;
>> the mountains are his muscles, and the rivers and streams are the veins and
>> arteries of his body.
>>
>> *sv. His head is the highest of all, his feet are the netherworld, space
>> is his belly, all the worlds his side, water his blood, the mountains and
>> the earth are his flesh, the rivers are his blood vessels, the directions
>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>> life.spark is the lunar sphere and his mind is the aggregate of all
>> notions. His self is the supreme self.
>>
>> conception (.tvam) Nir. MBh._suSr. ; a muscle (of which there are said to
>> be 500 in the human body)_yAjJ._suSr.
>>
>>
>>
>> रक्त.आधारा* जलधयः द्वीपानि_एव_अन्त्र.वेष्टनम् ।
>>
>> rakta.AdhArA* jaladhaya: dvIpAni_eva_antra.veSTanam |
>>
>> बाहवः ककुभः स्फाराः_ताः_तारका* रोम.संततिः ॥७।१९।२७॥
>>
>> bAhava: kakubha: sphArA:_tA:_tArakA* roma.saMtati: ||7|19|27||
>>
>> .
>>
>> rakta.AdhArA* jaladhaya:
>>
>> dvIpAni_eva_antra.veSTanam |
>>
>> bAhava: kakubha: sphArA:
>>
>>
>> *. *
>>
>> *the oceans are his blood.vessels*
>>
>> *the continents are his girdle of guts*
>>
>> *his arms are the outstretched horizon*
>>
>> *the stars his very many hairs*
>>
>> *.*
>> *vlm.p.27 The seas are his blood vessels and the islands are the bonds
>> round his persons. His arms are the sides of the sky and the stars are the
>> hairs on his body.
>>
>>
>>
>> पञ्चाशत्.अनिल.स्कन्धा* एकोनाः प्राण.वायवः ।
>>
>> paJcAzat.anila.skandhA* ekonA: prANa.vAyava: |
>>
>> मार्तण्ड.मण्डलम् चण्डम् पित्तम् जठर.पावकः ॥७।१९।२८॥
>>
>> mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka: ||7|19|28||
>>
>> .
>>
>> one) = 49 = *prANa.vAyava: *are his prANa Airs = *
>>
>> mArtaNDa.maNDalam caNDam pittam jaThara.pAvaka:* . *
>> *vlm.28. The forty.nine winds are its vital airs, the orb of the sun is
>> its eye.ball, while its heat is the fiery bile inside its belly.
>>
>> *sv. His head is the highest of all, his feet are the netherworld, space
>> is his belly, all the worlds his side, water his blood, the mountains and
>> the earth are his flesh, the rivers are his blood vessels, the directions
>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>> life.spark is the lunar sphere and his mind is the aggregate of all
>> notions. His self is the supreme self.
>>
>>
>>
>> शशङ्क.मण्डलम् जीवः श्लेष्मा शुक्रम् सितम् बलम् ।
>>
>> zazaGka.maNDalam jIva: zleSmA zukram sitam balam |
>>
>> मनःसंकल्प.कोश.आत्मा सार.आत्मा परम् अमृतम् ॥७।१९।२९॥
>>
>> mana:saMkalpa.koza.AtmA sAra.AtmA param amRtam ||7|19|29||
>>
>> .
>>
>> zleSmA zukram sitam balam
>>
>> mana:.saMkalpa.koza.AtmA
>>
>>
>> #zliS . #*zleSman*, #zleSmA phlegm, mucus; one of the three humours of
>>
>> *vlm.29. The lunar orb is the sheath of his life, and its cooling beams
>> are the humid humours of his body; his mind is the receptacle of his
>> desires, and the pith of his soul is the ambrosia of his immortality.
>>
>> *sv. His head is the highest of all, his feet are the netherworld, space
>> is his belly, all the worlds his side, water his blood, the mountains and
>> the earth are his flesh, the rivers are his blood vessels, the directions
>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>> life.spark is the lunar sphere and his mind is the aggregate of all
>> notions. His self is the supreme self.
>>
>>
>>
>> मूलम् शरिर.वृक्षस्य बीजम् कर्म.द्रुमस्य च ।
>>
>> mUlam zarira.vRkSasya bIjam karma.drumasya ca |
>>
>> प्रसवात् सर्व.भावानाम् इन्दुः_आनन्द.कारणम् ॥७।१९।३०॥
>>
>> prasavAt sarva.bhAvAnAm indu:_Ananda.kAraNam ||7|19|30||
>>
>> .
>>
>>
>> bIjam karma.drumasya ca *– and the seed of the karma Tree = *
>>
>> prasavAt
>>
>> sarva.bhAvAnAm indu: Ananda.kAraNam *. *
>> #prasava
>>
>> #samrAT #samrADjIva. सम्राड्जीव y7019.030
>>
>> *vlm.30. He is the root of the tree of the body, and the seed of the
>> forest of actions; he is the source of all existence, and he is as the
>> cooling moonlight diffusing delight to all beings by the heating beams of
>> that balmy planet oshadhísa.
>>
>> *sv. His head is the highest of all, his feet are the netherworld, space
>> is his belly, all the worlds his side, water his blood, the mountains and
>> the earth are his flesh, the rivers are his blood vessels, the directions
>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>> life.spark is the lunar sphere and his mind is the aggregate of all
>> notions. His self is the supreme self.
>>
>>
>>
>> यत्_इन्दु.मण्डलम् नाम स* सम्राट्_जीव* उच्यते ।
>>
>> yat_indu.maNDalam nAma sa* samrAT_jIva* ucyate |
>>
>> शरीर.कर्म.मनसाम् बीजम् मूलम् च कारणम् ॥७।१९।३१॥
>>
>> zarIra.karma.manasAm bIjam mUlam ca kAraNam ||7|19|31||
>>
>> .
>>
>>
>> sa:_samrAT_jIva ucyate *. + *
>>
>> zarIra.karma.manasAm
>>
>> bIjam mUlam ca kAraNam *. *
>> *vlm.31. The orb of the moon, is said in the sruti as the lord of life,
>> the cause of the body and thoughts and actions of all living beings; (by
>> growing the vegetable food for their subsistence and sustenance of their
>> lives).
>>
>> *sv. His head is the highest of all, his feet are the netherworld, space
>> is his belly, all the worlds his side, water his blood, the mountains and
>> the earth are his flesh, the rivers are his blood vessels, the directions
>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>> life.spark is the lunar sphere and his mind is the aggregate of all
>> notions. His self is the supreme self.
>>
>>
>>
>> अस्मात्_इन्दु.विराट्_जीवात्_प्रसरन्ति जगत्.त्रये ।
>>
>> asmAt_indu.virAT_jIvAt_prasaranti jagat.traye |
>>
>> जीवा मनांसि कर्माणि सुखानि_अत्र_अमृतानि च ॥७।१९।३२॥
>>
>> jIvA manAMsi karmANi sukhAni_atra_amRtAni ca ||7|19|32||
>>
>> .
>>
>> asmAt_indu.virAT_jIvAt
>>
>>
>> jIvA manAMsi karmANi
>>
>> sukhAni_atra_amRtAni ca *. *
>> *sv.32 From this cosmic person or jIva other jIvas arise and are
>> distributed throughout the three worlds.
>>
>> *vlm.32. It is from this moon like viráj, that contains all vitaliself,
>> that all other living beings in the universe take their rise; hence the
>> moon is the container of life, mind, action and the sweet ambrosia of all
>> living beings.
>>
>>
>>
>> विराज* एते संकल्पा* ब्रह्म.विष्णु.हर.आदयः ।
>>
>> virAja* ete saMkalpA* brahma.viSNu.hara.Adaya: |
>>
>> तस्य चित्त.चमत्काराः सुर.असुर.नभश्चराः ॥७।१९।३३॥
>>
>> tasya citta.camatkArA: sura.asura.nabhazcarA: ||7|19|33||
>>
>> .
>>
>> virAja* ete saMkalpA*
>>
>>
>> tasya citta.camatkArA:
>>
>> sura_asura.nabhazcarA: *. *
>> *vlm.33. It is the will or desire of viráj, that produced the gods
>> Brahmá, Vishnu and Siva from himself; and all the celestial deities and
>> demons, are the miraculous creation of his mind.
>>
>> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
>> manifestations of its thought.forms are the gods and the demons and the
>> celestials. The jIva arose from consciousness and that is its location.
>>
>>
>>
>> चित्.स्वभावः_बुध्यमानः प्रालेय.परमाणुताम् ।
>>
>> cit.svabhAva:_budhyamAna: prAleya.paramANutAm |
>>
>> यदा_आदौ भावयति_आशु तदा तत्र_एव तिष्ठति ॥७।१९।३४॥
>>
>> yadA_Adau bhAvayati_Azu tadA tatra_eva tiSThati ||7|19|34||
>>
>> .
>>
>>
>> budhyamAna:
>>
>> prAleya.paramANutAm
>>
>> yadA_Adau bhAvayati_Azu
>>
>> tadA tatraiva tiSThati *. *
>> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
>> manifestations of its thought.forms are the gods and the demons and the
>> celestials. The jIva arose from consciousness and that is its location.
>>
>> *vlm.34. It is the wonderful nature of the intelligent Intellect, that
>> whatever it thinks upon in its form of an infinitessimal atom, the same
>> appears immediately before it in its gigantic form and size.
>>
>>
>>
>> तेन_एतत्_एव जीवस्य स्थानम् विद्धि रघु.उद्वह ।
>>
>> tena_etat_eva jIvasya sthAnam viddhi raghu.udvaha |
>>
>> पञ्च.अवयवम् एतत्_तः शरीरम् अनुभूयते ॥७।१९।३५॥
>>
>> paJca.avayavam etat_ta: zarIram anubhUyate ||7|19|35||
>>
>> .
>>
>> tena_etat eva jIvasya
>>
>>
>> raghUdvaha *– best of the raghus = *
>>
>> paJca.avayavam etat tat zarIram anubhUyate *. *
>> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
>> manifestations of its thought.forms are the gods and the demons and the
>> celestials. The jIva arose from consciousness and that is its location.
>>
>> *vlm.35. Know Ráma, the whole universe to be seat of the soul of viráj;
>> (i. e. the whole universe to be teeming with life), and the five elements
>> to compose the five component parts of his body. (Whose body is all nature
>> and whose soul is God).
>>
>>
>>
>> विराट्_जीवात्_चन्द्रमसः जीव.भूतानि देहिनाम् ।
>>
>> virAT_jIvAt_candramasa: jIva.bhUtAni dehinAm |
>>
>> प्र.सरन्ति_अन्न.जातानि प्रालेय.विसर.आत्मना ॥७।१९।३६॥
>>
>> pra.saranti_anna.jAtAni prAleya.visara.AtmanA ||7|19|36||
>>
>> .
>>
>>
>> jIvAt candramasa:
>>
>> jIva.bhUtAni dehinAm *– the living beings of the embodied = *
>>
>> prasaranti anna.jAtAni *. proceed those born of food = *
>>
>> prAleya.visara.AtmanA *. *
>> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
>> manifestations of its thought.forms are the gods and the demons and the
>> celestials. The jIva arose from consciousness and that is its location.
>>
>> *vlm.36. Viráj that shines as the collective or universal soul of the
>> world, in the bright orb of the moon, diffuses light and life to all
>> individuals by spreading the moonbeams which produces the vegetable food
>> for the supportance and sustenance of living beings.
>>
>>
>>
>> तानि_एव देहि.देहेषु जीवा* जीवन्ति जीविषु ।
>>
>> tAni_eva dehi.deheSu jIvA* jIvanti jIviSu |
>>
>> मनः_भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥७।१९।३७॥
>>
>> mana:_bhUtvA viceSTante karma janmasu kAraNam ||7|19|37||
>>
>> .
>>
>> tAni eva dehi.deheSu
>>
>>
>> manas bhUtvA viceSTante
>>
>> karma janmasu kAraNam *. *
>> *vlm.37. The vegetable substances, which supply the animal bodies with
>> their sustenance; and thereby produce the life of living beings; produce
>> also the mind which becomes the cause of the actions and future births of
>> persons by its efforts towards the
>>
>> same.
>>
>> *sv. Brahma, Visnu, Rudra and others are its mental creations. The
>> manifestations of its thought.forms are the gods and the demons and the
>> celestials. The jIva arose from consciousness and that is its location.
>>
>>
>>
>> एवम् विराट्.सहस्राणि महाकल्प.शतानि च ।
>>
>> evam virAT.sahasrANi mahAkalpa.zatAni ca |
>>
>> गतानि_अथ भविष्यन्ति नाना.आचाराणि सन्ति च ॥७।१९।३८॥
>>
>> gatAni_atha bhaviSyanti nAnA.AcArANi santi ca ||7|19|38||
>>
>> .
>>
>> mahAkalpa.zatAni ca
>>
>> gatAni atha bhaviSyanti
>>
>> *sv.38.39 Thousands of such virat have arisen and will arise in the
>> future.
>>
>> *vlm.38. In this manner a thousand viráts and hundreds of Mahákalpa
>> periods have passed away; and, there many such still existing and yet to
>> appear, with varieties of customs and manners of peoples in different ages
>> and climes.
>>
>>
>>
>>
>> sarvata:_anubhava.rUpayA_anayA
>>
>> सत्तया_उत्तम.पदा*d **अ*भिन्नया ।
>> sattayA_uttama.padAt_abhinnayA |
>>
>> अन्त.वर्जित.महाङ्ग.सङ्गया
>>
>> anta.varjita.mahAGga.saGgayA
>>
>> tiSThati_iti puruSa: pura:_virAT ||7|19|39||
>>
>> .
>>
>> sarvata:
>>
>>
>> sattayA - *w the state of being.So*
>>
>> uttama-padAt_a-bhinnayA *– w not distinct from the highest state + *
>>
>> anta-varjita-mahAGga-saGgayA –
>>
>> *w *anta-varjita-mahAGga-saGga =
>> tiSThati_iti puruSa: pura: virAT
>>
>> .
>>
>> *sv.38-39 Thousands of such virat have arisen and will arise in the
>> future.
>>
>> *vlm.39. The first and best and supremely blest virát-the male Deity,
>> resides in this manner of our conception of him, and indistinct in his
>> essence from the state of transcendent divinity; with his huge body
>> extending beyond the limits of space and
>>
>> time. (This viráj or Brahmá is the Demiurgus of platonic philosophy).
>>
>>
>>
>> .
>>
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>> next Canto:
>>
>> FM7020 VIRAT THE PERSON 3.FB12 .z18
>>
>>
>> https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0
>>
>>
>>
>>
>>
>>
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>
>>
>> On Sat, Feb 10, 2018 at 8:22 PM jivadas <das....@gmail.com> wrote:
>>
>>> work in progress .v18
>>>
>>> latest update: 01.x
>>>
>>> fm7019 3.fb10 virAT, the Creative brahmA .z39
>>>
>>>
>>> https://www.dropbox.com/s/7220igrktzmqmhw/fm7019%203.fb10%20virAT%2C%20the%20Creative%20brahmA%20.z39.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> #virAj #virAT - ruling far and wide, sovereign, excellent, splendid a. a
>>> ruler, chief, king or queen (applied to agni, sarasvatI, the Sun);
>>> *–f.-* the first progeny of brahmâ ( brahmâ having divided his own
>>> virAj, who then produced the first manu svAyambhuva Svayam-bhuva the
>>> Self-Existent, who then created the ten Prajapati Ancestors or it is said
>>> that the male half of Brahma the Immense was manu the Man, and the other
>>> half zatarUpa Shata-rupa the Hundredfold, and does not allude to the
>>> intervention of virAj other purANa-s describe the union of zata-rUpA
>>> with virAj or uSa in the first instance, and with manu in the second
>>> (in Vedânta) N. of the Supreme Intellect located in a supposed aggregate of
>>>
>>>
>>>
>>>
>>>
>>> RÂMA asked: O sage, kindly tell me the form, the nature, the location of
>>> the jIva and its relation to the supreme self.
>>>
>>> VASISTHA replied: O Râma, it is the infinite consciousness that is known
>>> as the jIva when it becomes aware of itself as the object on account of the
>>> notion it entertains of itself. It is also known as cit or pure
>>> consciousness.
>>>
>>> Whatever it thinks of from moment to moment, that it experiences then
>>> and there. Such experiencing is the very nature of the jIva, even as motion
>>> is the nature of wind.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *rAma said-*
>>>
>>>
>>>
>>> *01*|o/
>>> मुने जीवस्य यद्_रूपम् आकृति ग्रहणम् तथा ।
>>>
>>> mune jIvasya yat_rUpam AkRti grahaNam tathA |
>>>
>>> यथा च परमात्मत्वम् स्थानम् यच्_च_अस्य तद्_वद ॥७।१९।१॥
>>>
>>> yathA ca paramAtmatvam sthAnam yat_ca_asya tat_vada ||7|19|01||
>>>
>>> .
>>>
>>>
>>> jIvasya yad rUpam – *what is the form of the **the Living jIva?** = *
>>>
>>> AkRti grahaNam* – x = *
>>>
>>> tathA* – x = *
>>>
>>> yathA ca paramAtmatvam sthAnam* – x = *
>>>
>>> yac ca asya tat_ vada* – x. *
>>> ~sv.1 RÂMA asked: O sage, kindly tell me the form, the nature, the
>>> location of the jIva and its relation to the supreme self.
>>>
>>> ~vlm.1 RÁMA said:-Tell me sir, regarding the nature of the living soul,
>>> and the manner of its assuming its different forms; and tell me also its
>>> original form, and those which it takes at different times and places.
>>>
>>>
>>>
>>>
>>>
>>>
>>> *02*|o/
>>> स्व.संकल्पेन चेत्य~उक्तम् चिd_इत्य्_अपर-नामकम् ।
>>>
>>> sva.saMkalpena cetya~uktam cit_ity apara-nAmakam |
>>>
>>> अनन्तम् चेतनाकाशम् जीव-शब्देन कथ्यते ॥७।१९।२॥
>>>
>>> anantam cetanAkAzam jIva-zabdena kathyate ||02||
>>>
>>> .
>>>
>>> sva.saMkalpena cetya~uktam
>>>
>>> cid ity apara-nAmakam
>>>
>>>
>>> jIva-zabdena kathyate* x. *
>>> ~vlm.2. Vasishtha replied:-The infinite intelligence of God, which fills
>>> all space and vacuum; takes of its own will a subtile and minute form,
>>> which is intelligible under the name of Intellect; and it is this which is
>>> expressed by the term living soul-jIva or zoa.
>>>
>>> ~sv.2 VASISTHA replied: O Râma, it is the infinite consciousness that is
>>> known as the jIva when it becomes aware of itself as the object on account
>>> of the notion it entertains of itself. It is also known as cit or pure
>>> consciousness.
>>>
>>>
>>>
>>> न पराणुर्न्_न स स्थूलम् न शून्यम् न च किम्चन ।
>>>
>>> na parANurn_na sa* sthUlam na zUnyam na ca kim.cana |
>>>
>>> चिन्मात्रम् स्वानुभूty~आत्म सर्वगम् जीव* उच्यते ॥७।१९।३॥
>>>
>>> cinmAtram svAnubhUti~Atma sarvagam jIva:_ ucyate ||03||
>>>
>>> .
>>>
>>> na parANurn_na sa* sthUlam na zUnyam na ca kim.cana |
>>>
>>> cinmAtram svAnubhUti~Atma sarvagam jIva: ucyate xx
>>>
>>> न पराणुः
>>>
>>> न स स्थूलम् it is not gross/material
>>>
>>> न शून्यम् nor empty/void
>>>
>>> न च किंचन nor anything at~all
>>>
>>> चिन्-मात्रम् a measure of _cit_ Consciousness
>>>
>>> स्व~अनुभूति~आत्म the self~experient=Self
>>>
>>> सर्वगम् all-going
>>>
>>> जीव उच्यते is called the Living _jIva_.
>>>
>>> ~sv.3 This jIva is neither a subatomic particle, nor is it gross and
>>> physical, nor void nor anything else. The omnipresent pure consciousness is
>>> known as jIva when it experiences its own being.
>>>
>>> ~vlm.3. Its original form is niether that of a minute atom, nor a bulky
>>> mass; not an empty vacuity, nor anything having its solidity. It is the
>>> pure intellect with consciousness of itself, it is omnipresent and is
>>> called the living soul. (It is neither the empty space, nor anything
>>> contained therein).
>>>
>>>
>>> *nor empty void,*
>>>
>>> *the measure of _cit_.Consciousness*
>>>
>>> *that is the self~experient=Self that's everywhere*
>>>
>>> *is called the Living _jIva_.*
>>>
>>>
>>>
>>> *04*|o/
>>> अणीयसाम् अणीय~अंसम् स्थविष्ठम् च स्थवीयसाम् ।
>>>
>>> aNIyasAm aNIya~aMsam sthaviSTham ca sthavIyasAm |
>>>
>>> न किंचिन्_मात्रकम् चैव सर्वम् जीवम् विदुर् बुधाः ॥७।१९।४॥
>>>
>>> na kiMcit_ mAtrakam caiva sarvam jIvam vidu:_ budhA: ||04||
>>>
>>> .
>>>
>>>
>>> sthaviSTham ca sthavIyasAm* x *
>>>
>>> na kiMcin mAtrakam caiva* x *
>>>
>>> sarvam jIvam vidur budhA:* x. *
>>> ~sv.4-5 It is more minute than an atom and larger than the largest. It
>>> is all and it is pure consciousness. That is known as the jIva by the wise.
>>>
>>> ~vlm.4. It is the minutest of the minute, and the hugest of the huge; it
>>> is nothing at all, and yet the all, which the learned designate as the
>>> living soul. (The preceding one is a negative proposition, and this an
>>> affirmative one).
>>>
>>>
>>>
>>> यस्य यस्य पदार्थय यो भावस्_तेन तत्र तम् ।
>>>
>>> yasya yasya padArthaya ya:_ bhAva:_tena tatra tam |
>>>
>>> स्थितम् विद्धि तदाभासम् तद् आत्म~एकान्त-वेदनात् ॥७।१९।५॥
>>>
>>> sthitam viddhi tadAbhAsam tat_ Atma~ekAnta-vedanAt ||05||
>>>
>>> .
>>>
>>> yasya yasya padArthaya of whatever object/goal/meaning
>>>
>>> ya: bhAva:
>>>
>>> tena
>>>
>>> tatra
>>>
>>> tam
>>>
>>> sthitam viddhi
>>>
>>>
>>> tad Atma~ekAnta-vedanAt* x. *
>>> ~vlm.5. Know it as identic with the nature, property and quality, of any
>>> object whatever that exists any where; It is the light and soul of all
>>> existence, and selfsame with all, by its engrossing the knowledge of
>>> everything in itself. (Because nothing is existent in reality but in its
>>> idea, and the soul having all ideas in itself, is identic with all of
>>> them).
>>>
>>>
>>>
>>> स चेतति यथा यत्र यद्.यद्_आशु तद्_एव हि ।
>>>
>>> sa cetati yathA yatra yad.yat_Azu tat_eva hi |
>>>
>>> तथा तत्र तदा राम भवत्य्_अनुभव~आत्मकम् ॥७।१९।६॥
>>>
>>> tathA tatra tadA rAma bhavati_anubhava~Atmakam ||06||
>>>
>>> .
>>>
>>>
>>> yad Azu tad~eva hi *- x + *
>>>
>>> tathA tatra tadA *x *
>>>
>>> rAma *x *
>>>
>>> bhavati anubhava~Atmakam* x. *
>>> ~sv.6 Whatever object is experienced here is but its own reflection so
>>> experienced by it.
>>>
>>> ~vlm.6. Whatever this soul thinks in any manner, of anything at any
>>> place or time, it immediately becomes the same by its notion thereof; (i.e.
>>> Being full with the idea of a thing, it is said to be identified with the
>>> same). The collective soul becomes all whatever it thinks or wills, as the
>>> soul of God; but the individual soul thinks as it becomes at any place or
>>> time~as the soul of man or any particular being. Gloss).
>>>
>>>
>>>
>>> पवनस्य यथा स्पन्दश्_चेत्यम् जीवस्य वै तथा ।
>>>
>>> pavanasya yathA spanda:_cetyam jIvasya vai tathA |
>>>
>>> स्व.संविन्.मात्र-निर्णेयम् न_उपदेशाम यक्षवत् ॥७।१९।७॥
>>>
>>> sva.saMvin.mAtra-nirNeyam na_upadezAma yakSavat ||07||
>>>
>>> .
>>>
>>>
>>> cetyam jIvasya vai tathA *- x + *
>>>
>>> sva.saMvin.mAtra-nirNeyam *x *
>>>
>>> na upadezAma yakSavat* x. *
>>> ~vlm.7. The soul possesses the power of thinking, as the air has its
>>> force in the winds; but its thoughts are directed by the knowledge of
>>> things, (that it derives by means of the senses); and not by the guidance
>>> of anyone, as the appearance of ghosts to boys.
>>>
>>> ~sv.7-8 Whatever it thinks of from moment to moment, that it experiences
>>> then and there. Such experiencing is the very nature of the jIva, even as
>>> motion is the nature of wind.
>>>
>>>
>>>
>>> यथैव_अस्पन्दनाद्_वातः सन्_न_इव_एत्य सदात्मताम् ।
>>>
>>> yathA_eva_aspandanAt_vAta: san_na_iva_etya sadAtmatAm |
>>>
>>> तथैव_अचेतनात् जीवो जीवन्_न_इति पराम् गतिम् ॥७।१९।८॥
>>>
>>> tathA_eva_acetanAt jIva:_ jIvan_na_iti parAm gatim ||08||
>>>
>>> .
>>>
>>>
>>> vAta: san_na_iva_etya sadAtmatAm* x *
>>>
>>> tathA_eva_acetanAt* x *
>>>
>>> jIva: jIvan_na_iti parAm gatim* x. *
>>> ~vlm.8. As the existent air appears to be inexistent, without the motion
>>> of the wind; so the living soul desisting from its function of thinking, is
>>> said to be extinct in the Supreme Deity.
>>>
>>> ~sv.7-8 Whatever it thinks of from moment to moment, that it experiences
>>> then and there. Such experiencing is the very nature of the jIva, even as
>>> motion is the nature of wind.
>>>
>>>
>>>
>>> जीवश्_चिद्.घन-रूपत्वाद्_अहम् इत्य्_एव चेतनात् ।
>>>
>>> jIvaz_cit~ghana-rUpatvAt_aham iti_eva cetanAt |
>>>
>>> देश-काल-क्रिया-द्रव्य-शक्तीर्_निर्माय तिष्ठति ॥७।१९।९॥
>>>
>>> deza-kAla-kriyA-dravya-zaktI:_nirmAya tiSThati ||09||
>>>
>>> .
>>>
>>>
>>> cit~ghana-rUpatvAt* – as Consciousness thickens into form = *
>>>
>>> aham ity eva cetanAt* x *
>>>
>>> deza-kAla-kriyA-dravya-zaktIrnirmAya tiSThati* x. *
>>> ~sv.9 When such experiencing ceases, the jIva becomes Brahman.
>>>
>>> ~vlm.9. The living soul is misled to think of its individuality as the
>>> ego, by the density or dullness of its intellect; and supposes itself to be
>>> confined within a limited space of place and time, and with limited powers
>>> of action and understanding. (Thus the infinite soul mistakes itself for a
>>> finite being, by the dulness of its understanding).
>>>
>>>
>>>
>>> देश-काल-क्रिया-द्रव्य-चर्चित~अ.चर्चिता स्वयम् ।
>>>
>>> deza-kAla-kriyA-dravya-carcita~a.carcitA svayam |
>>>
>>> असत्याम् सत्यवत् स्फाराम् तावन्~मात्र-शरीरकाम् ॥७।१९।१०॥
>>>
>>> asatyAm satyavat sphArAm tAvat~mAtra-zarIrakAm ||10||
>>>
>>> .
>>>
>>>
>>> *place-time~action*-dravya-carcita~acarcitA* = *
>>>
>>> svayam *x *
>>>
>>> asatyAm satyavat* x *
>>>
>>> sphArAm tAvan-mAtra-zarIrakAm* x. *
>>> ~vlm.10. Being thus circumscribed by time and space, and endowed with
>>> substance and properties of action &c, it assumes to itself an unreal form
>>> or body, with the belief of its being or sober reality. (Thus the
>>> incorporeal soul, is incorporated in a corporeal frame).
>>>
>>> ~sv.10-11-12 On account of its nature as consciousness, when the jIva
>>> entertains the notion of egosense, it builds time, space, motion and
>>> substance and functions in and through the body.
>>>
>>>
>>>
>>> चेतसा ह्य्_असदाकाराम् प्रालेय-परमाणुताम् ।
>>>
>>> cetasA hi_asat~AkArAm prAleya-paramANutAm |
>>>
>>> पश्यत्य्_आत्मन्य्_अथ_आत्मत्वे स्वप्ने स्व.मरण~उपमाम् ॥७।१९।११॥
>>>
>>> pazyati_Atmani_atha_Atmatve svapne sva.maraNa~upamAm ||11||
>>>
>>> .
>>>
>>>
>>> prAleya-paramANutAm *x *
>>>
>>> pazyati_Atmani_atha_Atmatve *x *
>>>
>>> svapne sva.maraNa~upamAm *x. *
>>> ~vlm.11. It then thinks itself to be enclosed in an ideal atom; as one
>>> sees himself in his dream to be involved in his unreal death.
>>>
>>> ~sv.10-11-12 On account of its nature as consciousness, when the jIva
>>> entertains the notion of egosense, it builds time, space, motion and
>>> substance and functions in and through the body.
>>>
>>>
>>>
>>> स्वप्न-स्वावयव~अन्यत्व-सदृशीम् ताम् विभावयन् ।
>>>
>>> svapna-svAvayava~anyatva-sadRzIm tAm vibhAvayan |
>>>
>>> विस्मृत्य चेतनाम् सत्ताम् तत्ताम् एव_आशु गच्छति ॥७।१९।१२॥
>>>
>>> vismRtya cetanAm sattAm tattAm eva_Azu gacchati ||12||
>>>
>>> .
>>>
>>>
>>> *thm dream*-sva.avayava~anyatva-sadRzI* = *
>>>
>>> tAm vibhAvayan *x *
>>>
>>> vismRtya cetanAm sattAm *x *
>>>
>>> tattAm eva_Azu gacchati *x. *
>>> ~vlm.12. And as one finds in its mind his features and the members of
>>> his body, to another form in his dream; so the soul forgets her
>>> intellectual entity in her state of ignorance, and becomes of the same
>>> nature and form, as she constantly thinks upon. (It forgets its pure
>>> spiritual form, and becomes a dull material body of some kind).
>>>
>>> ~sv.10-11-12 On account of its nature as consciousness, when the jIva
>>> entertains the notion of egosense, it builds time, space, motion and
>>> substance and functions in and through the body.
>>>
>>>
>>>
>>> एवम्.रूपो बुध्यमानः प्रोच्छूनत्वम् अथ_आत्मनि ।
>>>
>>> evam.rUpo budhyamAna: procchUnatvam atha_Atmani |
>>>
>>> पश्यत्य्_आशु स्वम् आत्मानम् चन्द्र-बिम्बम् इव द्रुतम् ॥७।१९।१३॥
>>>
>>> pazyati_Azu svam AtmAnam candra-bimbam iva drutam ||13||
>>>
>>> .
>>>
>>>
>>> procchUnatvam atha_Atmani *x *
>>>
>>> pazyati Azu svam AtmAnam *x *
>>>
>>> candra-bimbam iva drutam *x. *
>>> ~vlm.13. Thinking itself to be thus transformed to a gross and material
>>> form, as that of viráj the macrocosm, (who combines the whole material
>>> universe in himself); it views itself as bright and spotted, as the disk of
>>> the moon with the black spot upon it.
>>>
>>> ~sv.13-14 It then perceives all these unrealities within itself as if
>>> they were real, even as a person dreams of his own death. Forgetting its
>>> true nature, it then identifies itself with its own false notions.
>>>
>>>
>>>
>>> आत्मन्य्_अथ_इन्दु-बिम्ब~आत्मन्य्_असौ संवित्ति-पञ्चकम् ।
>>>
>>> Atmani_atha_indu-bimba~Atmani_asau saMvitti-paJcakam |
>>>
>>> काकतालीय.वद्-भिन्नमुदितम् चेतति स्वयम् ॥७।१९।१४॥
>>>
>>> kAkatAlIya.vad-bhinnamuditam cetati svayam ||14||
>>>
>>> .
>>>
>>>
>>> asau saMvitti-paJcakam *x *
>>>
>>> kAkatAlIya.vad-bhinnam *x *
>>>
>>> uditam cetati svayam *x. *
>>> ~vlm.14. It then finds in its person resembling the lunar disk, the
>>> sudden union of the five senses of perception, appearing in him of
>>> themselves.
>>>
>>> ~sv.13-14 It then perceives all these unrealities within itself as if
>>> they were real, even as a person dreams of his own death. Forgetting its
>>> true nature, it then identifies itself with its own false notions.
>>>
>>> (instr. or comp.) • #*muditA* -f.- joy, gladness, complacency; sympathy
>>>
>>>
>>>
>>> पञ्चानाम् संविदाम् पञ्च भिन्नान्य्_अङ्गान्य्_असाव्_अथ ।
>>>
>>> paJcAnAm saMvidAm paJca bhinnAni_aGgAni_asau_atha |
>>>
>>> बुध्यते तानि तद्~रूप-रन्ध्राणि_अनुभवति_अपि ॥७।१९।१५॥
>>>
>>> budhyate tAni tat~rUpa-randhrANi_anubhavati_api ||15||
>>>
>>> .
>>>
>>>
>>> paJca bhinnAni_aGgAni *x *
>>>
>>> asau_atha *- x + *
>>>
>>> budhyate tAni *x *
>>>
>>> tad.rUpa-randhrANi_anubhavati_api *x. *
>>> ~sv.15 It assumes an accidental relationship with the five senses and
>>> experiences their function as if such experience were its own.
>>>
>>> ~vlm.15. These five senses are then found to have the five organs of
>>> sensation for their inlets, by which the soul perceives the sensation of
>>> their respective objects.
>>>
>>>
>>>
>>> स पञ्च~अवयवः पश्चाद्_राजते पुरुषो विराट् ।
>>>
>>> sa paJca~avayava: pazcAt_rAjate puruSo virAT |
>>>
>>> अनन्त~आकार-संवित्तिर्_अ-व्यक्त~आत्मा निरामयः ॥७।१९।१६॥
>>>
>>> ananta~AkAra-saMvitti:_a-vyakta~AtmA nirAmaya: ||16||
>>>
>>> .
>>>
>>>
>>> ananta~AkAra-saMvitti: *x *
>>>
>>> a-vyakta~AtmA nirAmaya: *x. *
>>> ~sv.16-17-18 It shines as the purusa (indwelling presence) and virat
>>> (cosmic person), endowed with these five faculties. This is still the
>>> subtle and mental being and this is the first emanation from the supreme
>>> being.
>>>
>>> ~vlm.16. Then the _puruSa_ or first male power known as viráj,
>>> manifests, himself in five other forms said to be the members of his
>>> person; and these are the sun, the sides, water, air, and the land, which
>>> are the objects of five senses said before. He then becomes of endless
>>> forms according to the infinity of objects of his knowledge: (i. e. the
>>> thoughts in this mind). He is thus manifested in his objective forms, but
>>> is quite unknown to us in his subjective or causal form, which is
>>> unchangeable and undecaying.
>>>
>>>
>>>
>>> मनोमयो ऽसाव्_उदितः परस्मात् प्रथम~उत्थितः ।
>>>
>>> manomayo_asau_udita: parasmAt prathama~utthita: |
>>>
>>> आकाश-विशदः शान्तो नित्य~आनन्द-विभामयः ॥७।१९।१७॥
>>>
>>> AkAza-vizada: zAnto nitya~Ananda-vibhAmaya: ||17||
>>>
>>> .
>>>
>>>
>>> parasmAt prathama~utthita: *x *
>>>
>>> AkAza-vizada: zAnta: *x *
>>>
>>> nitya~Ananda-vibhAmaya: *x. *
>>> ~sv.16-17-18 It shines as the purusa (indwelling presence) and virat
>>> (cosmic person), endowed with these five faculties. This is still the
>>> subtle and mental being and this is the first emanation from the supreme
>>> being.
>>>
>>> ~vlm. 17. He sprang up at first from the supreme being, as its mental
>>> energy or the mind; and was manifest in the form of the calm and clear
>>> firmament, with the splendour of eternal delight.
>>>
>>>
>>>
>>> स चाप्य्_अपञ्चभूत~आत्मा पञ्चभूतात्मक_उपमः ।
>>>
>>> sa ca_api_a-paJcabhUta~AtmA paJcabhUtAtmaka_upama: |
>>>
>>> विराडात्म~एकपुरुषः परमः परमेश्वरः ॥७।१९।१८॥
>>>
>>> virADAtma~eka.puruSa: parama: paramezvara: ||18||
>>>
>>> .
>>>
>>>
>>> paJcabhUtAtmaka_upama: *x *
>>>
>>> virADAtma~eka.puruSa: *x *
>>>
>>> parama: paramezvara: *x. *
>>> ~sv.16-17-18 It shines as the purusa (indwelling presence) and virat
>>> (cosmic person), endowed with these five faculties. This is still the
>>> subtle and mental being and this is the first emanation from the supreme
>>> being.
>>>
>>> ~vlm.18. He was not of the five elemental form, but was the soul of the
>>> five element, he is called the Viráj _puruSa_-the macrocosm of the world,
>>> and the supreme lord of all. (He was the collective body of all individual
>>> ones).
>>>
>>>
>>>
>>> स्वयम् एवाशु भवति स्वयम् एव विलीयते ।
>>>
>>> svayam eva_Azu bhavati svayam eva vilIyate |
>>>
>>> स्वयम् एव प्रसरति स्वयम् संकोचम् एति च ॥७।१९।१९॥
>>>
>>> svayam eva prasarati svayam saMkocam eti ca ||19||
>>>
>>> .
>>>
>>>
>>> svayam eva vilIyate *- x + *
>>>
>>> svayam eva prasarati *x *
>>>
>>> svayam saMkocam eti ca *x. *
>>> ~vlm.19. He rises spontaneously of himself, and then subsides in
>>> himself; he expands his own essence all over the universe, and at last
>>> contracts the whole in himself.
>>>
>>> ~sv.19-20 This person arises of his own accord, grows, decays, expands
>>> and contracts, then ceases to be.
>>>
>>>
>>>
>>> स्व.संकल्प-कृतेन_असौ कल्प-ओघेन क्षणेन च ।
>>>
>>> sva.saMkalpa-kRtena_asau kalpa~oghena kSaNena ca |
>>>
>>> यदृच्छया_उदेति पुनः पुनर्_भूत्वा_उपशाम्यति ॥७।१९।२०॥
>>>
>>> yadRcchayA_udeti puna: puna:_bhUtvA_upazAmyati ||20||
>>>
>>> .
>>>
>>>
>>> kalpa-oghena kSaNena ca *- x + *
>>>
>>> yadRcchayA_udeti puna: *x *
>>>
>>> puna:_bhUtvA_upazAmyati *x. *
>>> ~vlm.20. He rose in a moment with his power of volition, and with all
>>> his desires in himself; he rises of his own will at first, and after
>>> lasting long in himself, dissolves again in himself.
>>>
>>> ~sv.19-20 This person arises of his own accord, grows, decays, expands
>>> and contracts, then ceases to be.
>>>
>>>
>>>
>>> मनो~मात्र~एक.रूपात्मा प्रकृतेr_देहः एष सः ।
>>>
>>> mana:~mAtra~eka.rUpa~AtmA prakRte:_deha: eSa sa: |
>>>
>>> एष पुर्यष्टकम् प्रोक्त: सर्वस्य_एव_अतिवाहिकः ॥७।१९।२१॥
>>>
>>> eSa:_ puryaSTakam prokta: sarvasya_eva_ativAhika: ||21||
>>>
>>> .
>>>
>>> mano.mAtra~eka.rUpa=AtmA
>>>
>>>
>>> prakRter deha eSa sa: *- x + *
>>>
>>> eSa puryaSTakam prokta: *x *
>>>
>>> sarvasya eva AtivAhika: *x. *
>>> ~sv.21 He is of the nature of mind (notion or thought) and being subtle
>>> is known as the puryastaka (the eightfold city).
>>>
>>> ~vlm.21. He is the selfsame one with the mind of God, and he is the
>>> great body of the material world; and his body is called the puryashataka
>>> or container of the eight elementary principles, as also the ativáhika or
>>> of the spiritual-form.
>>>
>>>
>>>
>>> सूक्ष्मः स्थूलो_ऽम्बर~आत्मा_एष व्यक्तो_ऽव्यक्तो_ऽन्तवर्जितः ।
>>>
>>> sUkSma: sthUla:_ambara~AtmA_eSa vyakta:_avyakta:_antavarjita: |
>>>
>>> सर्वस्य बहिर्_अन्तश्_च न किंचित्_किंचिद्_एव च ॥७।१९।२२॥
>>>
>>> sarvasya bahi:_antaz_ca na kiMcit_kiMcit_eva ca ||22||
>>>
>>> .
>>>
>>>
>>> ambarAtma eSa:_ *x *
>>>
>>> vyakta: avyakta: *x *
>>>
>>> anta-varjita:* without an end/boundary + *
>>>
>>> sarvasya bahi: anta: ca
>>>
>>> *inside and outside everything *
>>>
>>> na kiMcit kiMcit eva ca *x. *
>>> ~sv.22 This subtle being is small and large, manifest and unmanifest,
>>> and pervades everything inside and out.
>>>
>>> ~vlm.22. He is as the subtile and gross air, manifest as the sky, but
>>> invisible as the subtile ether; he is both within and as well as without
>>> everything, and is yet nothing in himself.
>>>
>>>
>>>
>>> अङ्गानि राम तस्य_अष्टौ मनःषष्ठानि पञ्च च ।
>>>
>>> aGgAni rAma tasya_aSTau mana:SaSThAni paJca ca |
>>>
>>> स~अहम्भावानि_इन्द्रियाणि भाव~अभावमयानि च ||२३||
>>>
>>> sa~aham.bhAvAni_indriyANi bhAva~a.bhAvamayAni ca ||23||
>>>
>>> .
>>>
>>>
>>> *and the organs of experience, by means of which we exist. *
>>>
>>> aGgAni rAma tasyASTau
>>>
>>> *the limbs of it are eight *
>>>
>>> mana:SaSThAni* Manas Mind and five senses *
>>> paJca ca and the five Prana Airs --
>>>
>>> sa~ahambhAvAni indriyANi with the organs of personal experience --
>>>
>>> bhAva~abhAva-mayAni ca
>>>
>>> ~sv.23 His limbs are eight - the five senses and mind for the sixth, the
>>> egosense and being-cum-non-being.
>>>
>>> ~vlm.23. His body consists of eight members, viz-the five senses, the
>>> mind, the living principle and egoism, together with the different states
>>> of their being and not being, i. e, of their visible and invisible form:
>>> (such as outward and inward organs of perception &c).
>>>
>>>
>>>
>>>
>>> तेन गीता इमे वेदाः सह-शब्दार्थ-कल्पनाः ।
>>>
>>> tena gItA:_ ime vedA: saha-zabdArtha-kalpanA: |
>>>
>>> नियतिः स्थापिता तेन तथा_अद्य_अपि यथास्थिता॥२४॥
>>>
>>> niyati: sthApitA tena tathA_adya_api yathAsthitA||24||
>>>
>>> .
>>>
>>>
>>> saha-zabdArtha-kalpanA: *x *
>>>
>>> niyati: sthApitA tena tathA adya_api yathAsthitA *x. *
>>> #niyati
>>>
>>> ~sv.24 All the Vedas have been sung by him. By him have the modes or
>>> rules of conduct been laid down. All these prevail even today.
>>>
>>> ~vlm.24. He (in the from of Brahma), sang at first the four vedas with
>>> his four mouths; he determined the significations of words, and it was he
>>> who established the rules of conduct, which are in vogue to this time.
>>>
>>>
>>>
>>> अनन्तम् ऊर्ध्वम् मूर्धास्य तथा_अदः पादयोस्_तलम् ।
>>>
>>> anantam Urdhvam mUrdhAsya tathA_ada: pAdayos_talam |
>>>
>>> अपर~आकाशम् उदरम् इदम् ब्रह्माण्ड-मण्डपम् ॥७।१९।२५॥
>>>
>>> apara~AkAzam udaram idam brahmANDa-maNDapam ||25||
>>>
>>> .
>>>
>>>
>>> tathA ada: pAdayo: talam *– thus below the base for his feet = *
>>>
>>> apara~AkAzam udaram *x *
>>>
>>> idam brahmANDa-maNDapam *x. *
>>> ~vlm.25. The high and boundless heaven, is the crown of his head; and
>>> the lower earth is the footstool of his feet; the unbounded sky is his
>>> capacious belly, and the whole universe is the temple over his body.
>>>
>>> ~sv. His head is the highest of all, his feet are the netherworld, space
>>> is his belly, all the worlds his side, water his blood, the mountains and
>>> the earth are his flesh, the rivers are his blood vessels, the directions
>>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>>> life-spark is the lunar sphere and his mind is the aggregate of all
>>> notions. His self is the supreme self.
>>>
>>>
>>>
>>> लोक~अन्तराणि_अनन्तानि पार्श्वकाः क्षतजम् पयः ।
>>>
>>> loka~antarANi_anantAni pArzvakA: kSatajam paya: |
>>>
>>> मांस.पेश्यः क्षिति-धराः सरितः संतताः शिराः ॥७।१९।२६॥
>>>
>>> mAMsa.pezya: kSiti-dharA: sarita: saMtatA: zirA: ||26||
>>>
>>> .
>>>
>>>
>>> pArzvakA: kSatajam paya: *x *
>>>
>>> mAMsa.pezya: *- chunks of meat *
>>>
>>> kSiti-dharA: *x *
>>>
>>> sarita: saMtatA: zirA:* x. *
>>> ~vlm.26. The multitudes of worlds all about, are the members of his body
>>> on all sides; the waters of seas are the blood of the scars upon his body;
>>> the mountains are his muscles, and the rivers and streams are the veins and
>>> arteries of his body.
>>>
>>> ~sv. His head is the highest of all, his feet are the netherworld, space
>>> is his belly, all the worlds his side, water his blood, the mountains and
>>> the earth are his flesh, the rivers are his blood vessels, the directions
>>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>>> life-spark is the lunar sphere and his mind is the aggregate of all
>>> notions. His self is the supreme self.
>>>
>>> conception (-tvam) Nir. MBh. _suSr. ; a muscle (of which there are said to
>>> be 500 in the human body) _yAjJ. _suSr.
>>>
>>>
>>>
>>> रक्त~आधाराः जलधyo द्वीपाny_एव_अन्त्र-वेष्टनम् ।
>>>
>>> rakta~AdhArA: jaladhaya: dvIpAni_eva_antra-veSTanam |
>>>
>>> बाहवः ककुभः स्फाराः_ताः_तारकाः रोम-संततिः ॥७।१९।२७॥
>>>
>>> bAhava: kakubha: sphArA:_tA:_tArakA: roma-saMtati: ||27||
>>>
>>> .
>>>
>>>
>>> *the continents are his girdle of guts*
>>>
>>> *his arms are the outstretched horizon*
>>>
>>> *the stars his very many hairs*
>>>
>>> *.*
>>>
>>>
>>>
>>> *28*|o/
>>> पञ्चाशद्~अनिल-स्कन्धाः एकोनाः प्राण-वायवः ।
>>>
>>> paJcAzad~anila-skandhA: ekonA: prANa-vAyava: |
>>>
>>> मार्तण्ड-मण्डलम् चण्डम् पित्तम् जठर-पावकः ॥७।१९।२८॥
>>>
>>> mArtaNDa-maNDalam caNDam pittam jaThara-pAvaka: ||28||
>>>
>>> .
>>>
>>> one) = 49 = *prANa-vAyava: *are his prANa Airs = *
>>>
>>> mArtaNDa-maNDalam caNDam pittam jaThara-pAvaka:* x. *
>>> ~vlm.28. The forty-nine winds are its vital airs, the orb of the sun is
>>> its eye-ball, while its heat is the fiery bile inside its belly.
>>>
>>> ~sv. His head is the highest of all, his feet are the netherworld, space
>>> is his belly, all the worlds his side, water his blood, the mountains and
>>> the earth are his flesh, the rivers are his blood vessels, the directions
>>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>>> life-spark is the lunar sphere and his mind is the aggregate of all
>>> notions. His self is the supreme self.
>>>
>>>
>>>
>>> शशङ्क-मण्डलम् जीवः श्लेष्मा शुक्रम् सितम् बलम् ।
>>>
>>> zazaGka-maNDalam jIva: zleSmA zukram sitam balam |
>>>
>>> मनःसंकल्प-कोश~आत्मा सार~आत्मा परम्~अमृतम् ॥७।१९।२९॥
>>>
>>> mana:saMkalpa-koza~AtmA sAra~AtmA param~amRtam ||29||
>>>
>>> .
>>>
>>> *
>>>
>>> zleSmA zukram sitam balam* x *
>>>
>>> mana:-saMkalpa-koza~AtmA* x *
>>>
>>> sAra~AtmA param~amRtam* x. *
>>>
>>> #zliS -> #*zleSman*, #zleSmA phlegm, mucus; one of the three humours of
>>>
>>> ~vlm.29. The lunar orb is the sheath of his life, and its cooling beams
>>> are the humid humours of his body; his mind is the receptacle of his
>>> desires, and the pith of his soul is the ambrosia of his immortality.
>>>
>>> ~sv. His head is the highest of all, his feet are the netherworld, space
>>> is his belly, all the worlds his side, water his blood, the mountains and
>>> the earth are his flesh, the rivers are his blood vessels, the directions
>>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>>> life-spark is the lunar sphere and his mind is the aggregate of all
>>> notions. His self is the supreme self.
>>>
>>>
>>>
>>> मूलम् शरिर-वृक्षस्य बीजम् कर्म-द्रुमस्य च ।
>>>
>>> mUlam zarira-vRkSasya bIjam karma-drumasya ca |
>>>
>>> प्रसवात्_सर्व.भावानाम् इन्दुर्_आनन्द-कारणम् ॥७।१९।३०॥
>>>
>>> prasavAt_sarva.bhAvAnAm indu:_Ananda-kAraNam ||30||
>>>
>>> .
>>>
>>>
>>> bIjam karma-drumasya ca *– and the seed of the karma Tree = *
>>>
>>> prasavAt *x *
>>>
>>> sarva.bhAvAnAm indu: Ananda-kAraNam *x. *
>>> #prasava
>>>
>>> #samrAT #samrADjIva. सम्राड्जीव y7019.030
>>>
>>> ~vlm.30. He is the root of the tree of the body, and the seed of the
>>> forest of actions; he is the source of all existence, and he is as the
>>> cooling moonlight diffusing delight to all beings by the heating beams of
>>> that balmy planet oshadhísa.
>>>
>>> ~sv. His head is the highest of all, his feet are the netherworld, space
>>> is his belly, all the worlds his side, water his blood, the mountains and
>>> the earth are his flesh, the rivers are his blood vessels, the directions
>>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>>> life-spark is the lunar sphere and his mind is the aggregate of all
>>> notions. His self is the supreme self.
>>>
>>>
>>>
>>> यद्_इन्दु-मण्डलम् नाम स सम्राड्_जीव उच्यते ।
>>>
>>> yat_indu-maNDalam nAma sa* samrAT_jIva* ucyate |
>>>
>>> शरीर-कर्म-मनसाम् बीजम् मूलम् च कारणम् ॥७।१९।३१॥
>>>
>>> zarIra-karma-manasAm bIjam mUlam ca kAraNam ||31||
>>>
>>> .
>>>
>>>
>>> sa:_ samrAT_jIva ucyate *- x + *
>>>
>>> zarIra-karma-manasAm *x *
>>>
>>> bIjam mUlam ca kAraNam *x. *
>>> ~vlm.31. The orb of the moon, is said in the sruti as the lord of life,
>>> the cause of the body and thoughts and actions of all living beings; (by
>>> growing the vegetable food for their subsistence and sustenance of their
>>> lives).
>>>
>>> ~sv. His head is the highest of all, his feet are the netherworld, space
>>> is his belly, all the worlds his side, water his blood, the mountains and
>>> the earth are his flesh, the rivers are his blood vessels, the directions
>>> are his arms, the stars are his hairs, the cosmic winds his prANa, his
>>> life-spark is the lunar sphere and his mind is the aggregate of all
>>> notions. His self is the supreme self.
>>>
>>>
>>>
>>> अस्माद्_इन्दु-विराड्_जीवात्_प्रसरन्ति जगत्.त्रये ।
>>>
>>> asmAt_indu-virAT_jIvAt_prasaranti jagat.traye |
>>>
>>> जीवा मनांसि कर्माणि सुखान्य्_अत्र_अमृतानि च ॥७।१९।३२॥
>>>
>>> jIvA manAMsi karmANi sukhAni_atra_amRtAni ca ||32||
>>>
>>> .
>>>
>>>
>>> prasaranti jagat.traye *- x + *
>>>
>>> jIvA manAMsi karmANi *x *
>>>
>>> sukhAni_atra_amRtAni ca *x. *
>>> ~sv.32 From this cosmic person or jIva other jIvas arise and are
>>> distributed throughout the three worlds.
>>>
>>> ~vlm.32. It is from this moon like viráj, that contains all vitaliself,
>>> that all other living beings in the universe take their rise; hence the
>>> moon is the container of life, mind, action and the sweet ambrosia of all
>>> living beings.
>>>
>>>
>>>
>>> विराज_एते संकल्पा_ ब्रह्म-विष्णु-हर=आदयः ।
>>>
>>> virAja_ete saMkalpA:_ brahma-viSNu-hara=Adaya: |
>>>
>>> तस्य चित्त-चमत्काराः सुर_असुर-नभश्चराः ॥७।१९।३३॥
>>>
>>> tasya citta-camatkArA: sura_asura-nabhazcarA: ||33||
>>>
>>> .
>>>
>>>
>>> *brahma-viShNu-hara.shiva &c** x*
>>>
>>> tasya citta-camatkArA: *x *
>>>
>>> sura_asura-nabhazcarA: *x. *
>>> ~vlm.33. It is the will or desire of viráj, that produced the gods
>>> Brahmá, Vishnu and Siva from himself; and all the celestial deities and
>>> demons, are the miraculous creation of his mind.
>>>
>>> ~sv. Brahma, Visnu, Rudra and others are its mental creations. The
>>> manifestations of its thought-forms are the gods and the demons and the
>>> celestials. The jIva arose from consciousness and that is its location.
>>>
>>>
>>>
>>> चित्-स्वभावो बुध्यमानः प्रालेय-परमाणुताम् ।
>>>
>>> cit-svabhAva:_ budhyamAna: prAleya-paramANutAm |
>>>
>>> यदादौ भावयत्य्_आशु तदा तत्रैव तिष्ठति ॥७।१९।३४॥
>>>
>>> yadA_Adau bhAvayati_Azu tadA tatra_eva tiSThati ||34||
>>>
>>> .
>>>
>>>
>>> budhyamAna: *x *
>>>
>>> prAleya-paramANutAm *x *
>>>
>>> yadA_Adau bhAvayati_Azu
>>>
>>> tadA tatraiva tiSThati *x. *
>>> ~sv. Brahma, Visnu, Rudra and others are its mental creations. The
>>> manifestations of its thought-forms are the gods and the demons and the
>>> celestials. The jIva arose from consciousness and that is its location.
>>>
>>> ~vlm.34. It is the wonderful nature of the intelligent Intellect, that
>>> whatever it thinks upon in its form of an infinitessimal atom, the same
>>> appears immediately before it in its gigantic form and size.
>>>
>>>
>>>
>>> तेनैतद्_एव जीवस्य स्थानम् विद्धि रघूद्वह ।
>>>
>>> tena_etat_eva jIvasya sthAnam viddhi raghu.udvaha |
>>>
>>> पञ्चावयवम् एतत्_तच्_छरीरम् अनुभूयते ॥७।१९।३५॥
>>>
>>> paJca~avayavam etat_ta:_zarIram anubhUyate ||35||
>>>
>>> .
>>>
>>>
>>> sthAnam viddhi *– know as the sthAna.locus = *
>>>
>>> raghUdvaha *– best of the raghus = *
>>>
>>> paJca~avayavam etat tat zarIram anubhUyate *x. *
>>> ~sv. Brahma, Visnu, Rudra and others are its mental creations. The
>>> manifestations of its thought-forms are the gods and the demons and the
>>> celestials. The jIva arose from consciousness and that is its location.
>>>
>>> ~vlm.35. Know Ráma, the whole universe to be seat of the soul of viráj;
>>> (i. e. the whole universe to be teeming with life), and the five elements
>>> to compose the five component parts of his body. (Whose body is all nature
>>> and whose soul is God).
>>>
>>>
>>>
>>> विराड्_जीवाच्_चन्द्रमसो जीवभूतानि देहिनाम् ।
>>>
>>> virAT_jIvAt_candramasa:_ jIva-bhUtAni dehinAm |
>>>
>>> प्रसरन्त्य्_अन्न-जातानि प्रालेय-विसर~आत्मना ॥७।१९।३६॥
>>>
>>> pra.saranti_anna-jAtAni prAleya-visara~AtmanA ||36||
>>>
>>> .
>>>
>>>
>>> jIvAt candramasa: *x *
>>>
>>> jIva.bhUtAni dehinAm *– the living beings of the embodied = *
>>>
>>> prasaranti anna-jAtAni *- proceed those born of food = *
>>>
>>> prAleya-visara~AtmanA *x. *
>>> ~sv. Brahma, Visnu, Rudra and others are its mental creations. The
>>> manifestations of its thought-forms are the gods and the demons and the
>>> celestials. The jIva arose from consciousness and that is its location.
>>>
>>> ~vlm.36. Viráj that shines as the collective or universal soul of the
>>> world, in the bright orb of the moon, diffuses light and life to all
>>> individuals by spreading the moonbeams which produces the vegetable food
>>> for the supportance and sustenance of living beings.
>>>
>>>
>>>
>>> तान्य्_एव देहि-देहेषु जीवा जीवन्ति जीविषु ।
>>>
>>> tAni_eva dehi-deheSu jIvA jIvanti jIviSu |
>>>
>>> मनो भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥७।१९।३७॥
>>>
>>> mana:_ bhUtvA viceSTante karma janmasu kAraNam ||37||
>>>
>>> .
>>>
>>>
>>> jIvA: jIvanti jIviSu *– the living live in living things = *
>>>
>>> manas bhUtvA viceSTante *x *
>>>
>>> karma janmasu kAraNam *x. *
>>> ~vlm.37. The vegetable substances, which supply the animal bodies with
>>> their sustenance; and thereby produce the life of living beings; produce
>>> also the mind which becomes the cause of the actions and future births of
>>> persons by its efforts towards the
>>>
>>> same.
>>>
>>> ~sv. Brahma, Visnu, Rudra and others are its mental creations. The
>>> manifestations of its thought-forms are the gods and the demons and the
>>> celestials. The jIva arose from consciousness and that is its location.
>>>
>>>
>>>
>>> एवम् विराट्-सहस्राणि महाकल्प-शतानि च ।
>>>
>>> evam virAT-sahasrANi mahAkalpa-zatAni ca |
>>>
>>> गतान्य्_अथ भविष्यन्ति नानाचाराणि सन्ति च ॥७।१९।३८॥
>>>
>>> gatAni_atha bhaviSyanti nAnAcArANi santi ca ||38||
>>>
>>> .
>>>
>>>
>>> mahAkalpa-zatAni ca *x *
>>>
>>> gatAni atha bhaviSyanti *x *
>>>
>>> nAnAcArANi santi ca *x. *
>>> ~sv.38-39 Thousands of such virat have arisen and will arise in the
>>> future.
>>>
>>> ~vlm.38. In this manner a thousand viráts and hundreds of Mahákalpa
>>> periods have passed away; and, there many such still existing and yet to
>>> appear, with varieties of customs and manners of peoples in different ages
>>> and climes.
>>>
>>>
>>>
>>> सर्वतो_sनुभव-रूपया_अनया
>>>
>>> sarvata:_anubhava-rUpayA_anayA
>>>
>>> सत्तया_उत्तम-पदाद्_अभिन्नया ।
>>>
>>> sattayA_uttama-padAt_abhinnayA |
>>>
>>> अन्त-वर्जित-महाङ्ग-सङ्गया
>>>
>>> anta-varjita-mahAGga-saGgayA
>>>
>>> तिष्ठति_इति पुरुष: पुरो विराट् ॥७।१९।३९॥
>>>
>>> tiSThati_iti puruSa: pura:_ virAT ||39||
>>>
>>> .
>>>
>>>
>>> anubhava-rUpayA_anayA – *w this form of experience*
>>>
>>> sattayA - *w the state of being.So*
>>>
>>> uttama-padAt_a-bhinnayA *– w not distinct from the highest state + *
>>>
>>> anta-varjita-mahAGga-saGgayA –
>>>
>>> *w *anta-varjita-mahAGga-saGga =
>>>
>>> tiSThati_iti puruSa: pura: virAT *x. *
>>> ~sv.38-39 Thousands of such virat have arisen and will arise in the
>>> future.
>>>
>>> ~vlm.39. The first and best and supremely blest virát-the male Deity,
>>> resides in this manner of our conception of him, and indistinct in his
>>> essence from the state of transcendent divinity; with his huge body
>>> extending beyond the limits of space and
>>>
>>> time. (This viráj or Brahmá is the Demiurgus of platonic philosophy).
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *Â**U*U*M**m*mmm....
>>>
>>>
>>>
>>>
>>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>>
>>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>>
>>>
>>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>>
>>>
>>>
>>> *+++*
>>>
>>> *++*
>>>
>>> *+*
>>>
>>>
>>>
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>>> are welcome at
>>>
>>> das....@gmail.com
>>>
>>> Please begin the Subject line with the relevant _sarga/canto Number,
>>>
>>> *+*
>>>
>>> *The complete YVFiles*,
>>> including the Concordant Glossary, and every Sarga/Canto,
>>>
>>> in their most recent update,
>>>
>>> can be downloaded at:
>>>
>>> All YVFiles:
>>>
>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>>
>>> Concordant Glossary (CGl1405)
>>>
>>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
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>>>
>>> <http://www.youtube.com/watch?v=w814-Pj3bM8>
>>>
>>>
>>> DAILY READINGS sn 11 February
>>>
>>>
>>>
>>> fm5011 2.fb11 chitta, the Affective Mind .z18
>>>
>>>
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>>>
>>> fm7020 3.fb11 virAT the Person .z18
>>>
>>>
>>> https://www.dropbox.com/s/smzqotrra88tbmm/fm7020%203.fb11%20virAT%20the%20Person%20.z18.docx?dl=0
>>>
>>> fm1028 1.fb11-13 The Experience of Change .z43
>>>
>>>
>>> https://www.dropbox.com/s/fvmptcasb6mfc9b/fm1028%201.fb11-13%20The%20Experience%20of%20Change%20.z43.docx?dl=0
>>>
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>>>
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>>>
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>>>
>>>
>>>
>>> चित् संवित्त्या.उच्यते जीव:
>>>
>>> cit saMvittyA _ucyate jIva:
>>>
>>> संकल्पात्स मनो_ भवेत् ।
>>>
>>> बुद्धि: चित्तmaहम्कार:
>>>
>>> buddhi: cittam ahamkAra:
>>>
>>> माया~इति.आदि.अभिधम् तत:॥
>>>
>>> mAyA.iti.Adi .abhidham tata:||
>>>
>>> y3067.021/FM.3.67.21
>>>
>>>
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